D-46 


-^I^T^s 


Ellas  Hloks 


A  Defence  of  the 
Christian  DoctriTies 
of  the  • 
Society  of  Friends 


rJ)  rs 


OF  THE 


CHRISTIAN  DOCTRINES 


SOCIETY  OF  FRIENDS; 

BEING  A  REPLY  TO  TBE  CHAUGE  OP  DEXTIXQ 

THE  THREE  THAT  BEAR  RECORD  IN  HEAVEN, 

THE   DIVINITY  AND   ATONEMENT    OF   OUR   LORD   AND   SAVIOUR  JESUS 

CHRIST,  AND  THE  AUTHENTICITY  AND  DIVINE  AUTHORITY  OF 

THE  HOLY  SCRIPTURES, 

HrCE^TLX  HETITED  AGAINST  THE  EARLY  aTJAKEBS,  BY  THE  FOLtOWEIlS  OB 

SLZAS  HICKS. 


EN  TWO  PARTS. 


THE  FIRST  PART  CONTAINING 

A  refutation  of  a  Pamphlet  lately  publiaiied,  entitled  "  The  Sandy  Founda- 
--Tion  ShaKen^Src.  to  which  are  added,  Extracts  from  the  writings  of  divers 
of  our  primitive  Friends  on  the  Divinity  of  Christ,  Atonement,  the  Scrip- 
tures, &c.;"  in  which  the  compilers'  mutilations  and  perversions  of  the  lan- 
guag-c  and  meaning  of  the  authors  whom  they  quote,  are  detected  and  exi 
posed, 

PART  SECOND,  CONSISTING  flif 

.Extracts  from  the  writings  of  FOX,  PENN,  BARCLAY,  PENNINGTON, 
VYHITEHEAD,  CLARIDGE  and  ollicrs,  showing  tlic  consistency  of  then- 
be\ief  with  the  doctrines  of  HOLY  SCRIPTURE. 


I'JIILADELFIIL^. 

18^5. 

■? 


^ 


PREFACE. 


A  PAMPHLET  has  recently  made  its  appearance  in  this  city, 
entitled  **  The  Sandy  Foundation  Shaken,  kc.  hy  Wm.  Penn, 
to  which  are  added,  Extracts  from  the  writings  of  divers  of 
our  primitive  Friends  on  the  Divinity  of  Christ,  Atonement, 
the  Scriptures,  &c.;"  the  obvious  intention  of  wUicli,  is  to 
make  it  appear,  that  tjie  worthy  founders  of  the  Society  of 
Friends,  concurred  with  the  Socinians  and  modern  Unitarians, 
in  denying  these  important  doctrines  of  the  Christian  religion. 

It  is  now  incontrovcrtibly  established  by  the  writings,  as 
well  as  the  public  preaching  of  Eiias  Hicks,  that  he  denies  the 
miraculous  conception,  and  the  divinity  of  our  Lord  and  Sa- 
viour Jesus  Clirist ;  tlie  virtue  of  that  most  satisfactory  sacri" 
fice  for  sin,  which  be  made  of  himself  upon  the  cross,  without 
the  gates  of  Jerusalem,  and  likewise  the  authenticity,  genuine- 
ness, and  authority  of  the  Holy  Scriptures  of  IVuth.  His 
adherents  being  no  longer  able  to  deny  these  charges,  nor  to 
screen  him,  by  saying  that  he  is  misunderstood;  are  now  at- 
tempting to  prove,  that  in  thus  rejecting  some  of  the  most 
important  and  precious  doctrines  of  the  Christian  religion,  ho 
does  no  more  than  w  as  done  by  tlic  early  Quakers. 

This  w  as  a  task  not  to  be  performed  without  much  labour 
and  contrivance — full  and  fair  cpiotations  would  not  answei*^ 
their  purpose,  but  prove  the  contrary  of  that  which  they  wish- 
ed to  establish,  and  tliereforc  the  compilers  of  this  pamphlet, 
have  resorted  to  the  disingenuous  stratagem  of  mutilating^  al' 
tenng,  and  grossly  ])ervcrting  the  language  and  obvious  mean- 
ing of  the  authors,  whose  writings  they  quote.  In  the  following 
pages  weshall  bring  ample  proof  of  the  validity  of  these  charges, 
and  show  that  they  have  committed  acts  of  great  injustice  to- 
wards those  worthy  men,  whose  names  they  have  adduced,  to 
sanction  doctrines  which  they  declared  they  never  held  nor 
owned.  Our  present  remarks  will  be  conlined  to  the  contra- 
dictions and  misrepresentations  contained  in  their  preface. 

It  is  a  truth  established  by  long  ex])crience,  that  not  only  a 
frequent  recurrence,  but  also  afirm  adherence,  to  its  original  prin- 
ciples, is  essentially  necessary  to  the  prcsei'vation  of  every  reli- 
gious society.  But  in  order  to  realize  the  advantages  of  this 
important  truth,  it  is  absolutely  necessary  for  the  members  of 
every  such  society,  to  be  able  to  dcterniine,  what  those  orif 


IV  rREFACE. 

ginal  principles  are ;  and  it  is  evident  that  for  this  purpose  they 
must  be  in  possession  of  some  declaration  wliich  can  inform 
them,  what  the  peculiar  points  of  belief  or  practice  were, 
which  formed  the  great  terms  of  the  compact  into  which  their 
predecessors  entered,  and  in  wliich  themselves  have  now  be- 
come parties.  Hence  the  obvious  necessity,  according  to  the 
maxim  laid  down  by  the  authors  of  the  preface,  that  eve- 
ry society  should  have  its  declaration  of  faith.  Obvious 
Ijovvever  as  this  is,  and  indispensable  as  the  authors  have  thus 
made  it,  they  seem  soon  to  have  forgotten,  or  else  not  perceiv- 
ed their  own  admission ;  for  immediately  after,  they  assert  that 
the  Quakers  rejected  all  creeds  and  confessions  of  faith.  How 
then  we  would  ask,  do  the  authors  determine,  what  those  ori- 
ginal principles  ai'e  which  they  recommend  us  to  recur  to;  or 
how  do  they  ascertain,  that  Elias  Hicks  does  not  "  hold  and 
propagate  docti'ines  and  opinions  contrary  to  the  doctrines  and 
opinions  of  primiti\  e  Friends." 

The  word  creed,  signifies  no  more  than  a  form  of  words,  ex- 
pressive of  the  belief  of  a  person  or  society ;  aiid  is  synony- 
mous with  confession  of  faith.  Every  declaration  whether 
oral  or  written,  which  contains  any  thing  heliered,  is  a  creed; 
it  is  a  confession  of  faith  ;  and  consequently  if,  (as  the  authors 
assert)  the  early  Quakers  rejected  all  creeds  and  confessions  of 
faith,  it  follows  that  they  had  no  first  principles  or  belief  what- 
ever. To  recommend  us,  therefore,  to  recur  to  "  original  princi- 
ples" and  to  assert  that  the  doctrines  of  E.  H.  are  coincident 
with  those  of  the  early  Friends ;  and  at  the  same  time  to  deny 
that  the  early  Friends  had  any  principles  or  doctrines,  is  a 
palpable  exhibit  of  absurdity  and  contradiction. 

The  authors  assert,  that  the  individuals  composing  the  So- 
ciety in  its  commencement,  "  had  become  disgusted  with  the 
many  palpable  errors  in  faith  and  practice  prevalent  among 
religious  professors."  Now  if  they  withdrew  from  the  com- 
munion of  other  religious  professors,  in  consequence  of  their 
many  errors  in  faith  as  well  as  practice,  it  must  have  been,  be- 
cause these  errors  in  faith,  were  inconsistent  with  their  own 
doctrines  ayid  belief;  and  the  Quakers  must  have  had  some  writ- 
ten declaration  of  their  own  faith,  whereby  they  showed  that 
they  did  not  hold  those  errors.  This  then  was  their  creed  and 
confession  of  faith ;  and  how  can  the  authors  assert  that  they 
rejected  all  creeds  and  confessions  of  faith  ?  Their  own  asser- 
tions mutually  prove  each  other  to  be  untrue. 

The  authors  also  tell  us  that  '*  they  sought  for,  and  embraced 
only,  what  they  believed  to  be  substantial  truths,  and  the  realities 
of  religion."  How>  we  would  ask,  do  they  ascertain  that  the 
Quakers  embraced  substantial  truths,  or  that  they  believed 
their  doctrines  to  be  the  realities  of  religion,  if  they  had  re- 


PRBFABE.  V 

jected  all  creeds  and  confessions  of  faith  ?  Could  the  early 
Quakers  have  embraced  or  believed  in  any  substantial  truths,  it 
they  had  rejected  all  belief?  The  sources  whence  the  autliors  of 
the  preface,  derive  the  knowledj^c  of  those  substantial  truths, 
and  realities  of  religion,  which  tliey  say  tlie  Society  of  Friends 
embraced,  are  undoubtedly  those  w  ritings  in  \vhich  they  declare 
what  they  did  believe  ;  and  these  are  as  certainly  their  confes- 
sions or  declarations  of  faith. 

Again,  say  the  authors,  "  a  zealous  adherence  to  their  prin- 
ciples, and  a  faithful  discharge  of  their  religious  duties,  soon 
rendered  them  obnoxious  to  the  derision  and  persecution  of  both 
priests  and  people."  Now  we  can  readily  believe  that  the  faith- 
ful discharge  of  religious  duties,  rendered  them  obnoxious  to 
scorn  and  suffering  j  but  we  are  at  a  loss  to  comprehend  how 
the  Quakers  could  zealously  adhere  to  principles^  when  they  had 
none ;  or  how  such  an  adherence,  to  principles  of  which  the 
world  could  know  nothing,  (since  they  rejected  all  creeds  and 
confessions  of  faith,)  should  render  them  obnoxious  to  derision 
and  persecution. 

If  the  Quakers  confessed  no  belief — if  they  owned  no  creed, 
if  they  declared  no  particular  faith,  the  world  could  not 
know  that  they  had  any.  Such  are  the  strange  contradictions 
and  absurdities,  which  these  authors  have  run  themselves  into, 
in  their  anxiety  to  apologize  for  the  unbelief  of  Elias  Hicks. 

The  authors  are  either  ignorant  of  the  history  of  the  peo- 
ple, whose  faith  they  pretend  to  give  us^  or  what  is  still  more 
culpable,  wilfully  misrepresent  them  ;  when  they  assert,  that 
they  rejected  all  creeds  and  confessions  of  faith. 

Not  only  individuals,  but  the  society,  has  at  different  peri- 
ods published  to  the  w  orld,  full  and  ample  confessions  of  their 
faith,  on  various  important  points  of  christian  doctrine :  some 
of  which  we  shall  notice. 

In  1658,  but  a  few  years  after  the  rise  of  the  society,  Richard 
Farnsworth,  a  distinguished  minister,  published  a  '*  Confession 
and  profession  of  faith  in  God,  &c."  In  16G8,  William  Pcnn, 
being  imprisoned  in  the  Tower,  upon  the  charges  of  denying 
the  divinity  of  Christ,  and  of  being  a  Socinian,  published  a 
declaration  of  his  faith  in  God,  and  in  Jesus  Christ  our  Lord, 
which  is  included  in  his  '*  Innocency  with  her  Open  Face,  or 
an  Apology  for  the  Sandy  Foundation  Shaken  ;"  Apart  of  which, 
the  compilers  have  inserted  in  their  pamphlet.  It  begins  thus  : 
"1  sincerely  own  and  unfeigiiedly  believe,"  &c.  SVc  would 
ask,  is  not  this  a  creed  or  confession  of  faith  ? 

In  the  year  1671,  George  Fox  wrote  a  declaration  or  con^ 
fession  of  the  faith  of  the  Society  of  Friends,  addressed  to  the 
Governor  and  Council,  6cc.  of  JJai-badoes;  in  order  to  dear 
himself  and  his  brethren,  from  the  false  accusation  of  those. 


VI  fREFACJii 

who  said  they  "  denied  God,  Christ  Jesus,  and  the  Scriptdres 
of  Truth." — In  1682  he  published  another,  embracing  other 
points  of  christian  faith,  which  may  be  seen  in  his  answer  to 
to  all  such  as  falsely  say  the  Quakers  are  no  christians,  &c. 

In  1673,  Robert  Barclay  published  his  treatise,  entitled  A 
Catechism  and  Confession  of  Faith,  &c.,  as  held  by  the  people 
called  Quakers ;  which  was,  and  continues  to  be,  fully  owned 
and  approved  by  all  true  Quakers.  It  has  been  several  times 
I'cprinted  by  order  of  the  Society. 

In  1689,  G.  Whitehead,  and  others,  drew  up  a  declaration, 
or  confession  of  faith,  to  be  subscribed  to  by  Friends,  in  order 
that  they  might  avail  themselves  of  the  benefit  of  the  act  for 
granting  liberty  of  conscience,  passed  in  the  reign  of  William 
and  Mary.  This  confession  included  a  belief  in  the  Holy 
Three  that  bear  record  in  Heaven — the  Godhead  and  man- 
hood of  Jesus  Christ,  and  the  authenticity  of  Holy  Scripture. 

In  the  year  1692,  a  declaration  and  confession  of  faith, 
signed  by  eight  distinguished  Friends  on  behalf  of  the  Society, 
was  published  in  London ;  and  Francis  Bugg,  an  apostate 
Quaker,  having  charged  the  Quakers  with  holding  Socinian 
notions,  denying  the  divinity  of  Jesus  Christ,  &c. ;  a  short  de- 
claration of  faith  was  drawn  up  in  the  same  year,  signed  by 
thirty-one  Friends,  on  behalf  of  the  Society,  and  published.  It 
contains  a  clear  confession  of  their  full  belief  in  the  divinity 
and  atonement  of  Jesus  Christ  and  the  authenticity  of  Holy 
Scripture.  We  could,  if  it  were  needful,  refer  to  other  decla- 
rations of  the  kind,  which  the  Society  has  had  occasion  to  re- 
vive from  time  to  time.  Sewell,  in  his  history  of  the  Quakers, 
speaking  of  the  charges  alleged  against  them  by  George 
Keith,  says :  **  And  since  he  [G.  K.]  had  contradicted  that, 
which  formerly  he  had  asserted,  and  defended  in  good  earnest; 
and  charged  the  Quakers,  with  abelief  which  they  never  owned 
io  he  theirs  ;  they  found  themselves  obliged,  publickly  to  set 
forth  their  faith  anew  in  print,  which  they  had  often  before  as- 
serted, both  in  words  andin  writing,  thereby  io  manifest  that  their 
belief  was  really  orthodox,  and  agreeable  with  the  Holy  Scrip- 
tures,'^ This  confession  of  faith  which  Sewell  alludes  to,  may 
be  seen  at  length,  in  the  2nd  vol.  of  his  History,  p.  499,  and 
seq. 

Thus  we  see,  that  it  is  both  untrue,  and  unfair,  to  charge 
the  primitive  Quakers,  with  "rejecting  all  creeds  and  confes- 
sions of  faith,"  as  though  they  either  denied  all  doctrines  of 
every  kind,  or  were  indifferent  what  faith  their  members  adopt- 
ed. Such  is  not  the  case.  There  was  no  society,  who  more 
frequently  declared  to  the  world,  the  consistency  of  their  doc- 
trines with  the  Holy  Scriptures ;  invariably  making  these  the 
test  in  all  controversies  with  their  opponents,  and  declaring 


PREFACE.  Vll 

that  wiiatsoever  was  contrary  thereto,  though  offered  under 
the  sacred  sanction  of  inward,  immediate  revelation,  tliey  ut- 
terly rejected  and  denied.  The  teaching  and  doctrine  of  their 
ministers,  was  founded  upon,  and  proved  hy  the  Bible  ,•  and 
sortie  of  them  carried  them  in  tlieir  pockets,  when  out  from 
home  upon  gospel  missions,  and  preached  with  them  in  their 
hands.  We  have  several  instances  of  this  kind,  in  our  honour- 
able Elder  George  Fox,  who  was  a  man  mighty  in  the  scrip- 
ture. 

Tlie  object  of  the  authors,  in  making  this  unfounded  accu- 
sation, can  only  be  to  break  down  the  barrier  of  sound  doc- 
trine, and  make  way  for  the  rejection  of  those  primary  and 
fundamental  articles  of  christian  faith,  which  all  true  Quakers 
have  ever  held  and  owned;  that  are  the  very  basis,  upon 
•which  the  society  was  first  founded,  and  on  which,  if  it  stand 
at  all,  it  must  continue  to  be  built.  This  foundation,  together 
with  the  Holy  Scriptures,  Elias  Hicks  is  striving  to  destroy, 
and  to  aid  him  in  this  attempt,  the  authors  and  compilers  of 
this  book,  present  us  with  their  garbled  and  interpolated,  and 
perverted  extracts.  But  happily,  this  very  book  itself,  de- 
feats their  purpose : — Mangled  and  distorted  as  it  is,  the  sys- 
tem of  doctrine  which  it  presents,  is  widely  different  from  that 
of  Elias  Hicks  j  while  the  unmanly  shifts  which  the  compilers 
have  stooped  to,  in  order  to  force  the  authors  to  speak  their 
language;  is  a  sure  indication  of  the  weakness;  nay,  worse, 
the  turpitude  of  their  cause. 

They  have  betaken  themselves  to  the  same  arts,  as  were 
practised  by  the  persecutors  and  opponents  of  Friends,  in  the 
beginning ;  have  adduced,  in  many  cases,  the  same  passages, 
and  all  to  prove  the  very  same  ?.ccusations,  viz  :  a  denial  of 
the  divinity  of  Christ — of  his  atonement,  and  of  the  authority 
of  Holy  Scripture.  Thus  they  have  fairly  entered  the  ranks 
of  calumniators,  and  classed  themselves  with  T.  Hicks,  Vin- 
cent, Maddox,  Itcs,  Brown,  Bugg,  Laslie,  Faldo,  Mitchel!, 
Clapham  and  Keith ;  and  more  recently,  their  w  orthy  col- 
league in  the  work  of  misrepresentation,  William  Craig 
Brownlee. 

That  the  primitive  friends,  believed  the  revelation  of  the 
Holy  Spirit  of  Christ  Jesus  in  the  soul,  to  be  the  foundation 
of  true  and  living  faith,  is  readily  admitted  ;  for  it  is  indeed, 
the  very  corner  stone  of  our  holy  profession  :  but  tlicy  also  de- 
clared as  positively,  to  speak  in  tlic  language  of  Barclay, 
that  *' these  divine  inward  revelations,  which  we  make  abso- 
lutely necessary,  for  the  building  up  of  true  faith  ;  neither  dOf 
iwr  can  ever  contradictf  the  outward  testimony  of  the  scriptures, 
or  right  and  sound  reason." 

William  Pcnn,  defending  himself  against  the  exceptions  of 


via  PREFAAE. 

the  Bishop  of  Cork,  to  a  paper  called  "  Gospel  Truths,  &c." 
says, — **  Now  if  being  general,  and  keeping  to  the  terms  of 
scripturef  be  a  fault;  we  are  like  to  be  more  vile  with  the  Bish- 
op :  For,  thanks  be  to  God,  that  only  is  our  creed;  and  with 
good  reason  too,  since  it  is  fit,  that  should  onlj  conclude,  and 
be  the  creed  of  Christians^  which  the  Holy  Ghost  could  only 
propose  and  require  us  to  believe. — For  if  the  comment  is  made 
the  creed,  instead  of  the  text ;  from  that  time  we  believe  not 
in  God,  but  in  man."     Works,  fol.  ed.  vol.  ii.  896. 

It  is  therefore  in  vain,  for  Elias  Hicks,  or  his  followers,  to 
screen  their  unbelief,  by  pleading  further  revelation  or  great- 
er light. — If  they  have  seen  beyond  the  scriptures,  they  are  not 
Quakers  J  for  Barclay  positively  asserts,  that  all  such  preten- 
ces, are  mere  delusions  of  the  enemy.  The  Quakers  have  al- 
ways appealed  to  the  Bible,  for  the  proof  of  their  doctrine  ; 
and  it  is  a  sure  indication,  that  they  are  neither  Quakers  nor 
Christians,  who  are  afraid  to  submit  their  doctrines  to  its 
test. 

When  we  reflect  upon  the  awful  defection  in  faith  and  in 
practice,  which  the  principles  of  Elias  Hicks  have  introduced 
into  the  society,  we  can  cordially  reciprocate  the  mournful  lan- 
guage of  the  authors  of  the  preface.  The  demoralizingf  the 
disorganizing  effects  of  his  sentiments  are  becoming  every  day 
more  and  more  obvious ;  and  while  we  view  the  diminution  of 
religious  w atchfulness  and  holy  circumspection,  which  is  ap- 
parent in  many  who  have  adopted  them ;  whose  minds  in  ear- 
lier and  better  days,  were  deeply  imbued  with  the  fear  of 
God,  and  the  love  of  Christ,  and  whose  daily  prayer  was, 
that  they  might  be  preserved  in  humility,  and  in  faithful  de- 
votion to  the  Lord's  cause:  -when  we  remember  the  days  of 
their  espousals,  and  the  peaceful ness  and  holy  quiet  which  they 
then  enjoyed,  we  are  ready  indeed  to  say,  *'  how  is  the  gold 
become  dim,  how  is  the  most  fine  gold  changed." 

How  many  are  there,  who,  deceived  by  specious  pretences  to 
greater  spirituality,  and  to  the  guidance  of  the  Holy  Spirit ; 
lured  by  the  unlawful  love  of  novelty,  and  a  restless  desire  to 
be  prying  into  the  inscrutable  mysteries  of  God,  have  left  that 
precious  state  of  humble  dependence  and  holy  faith,  that  true 
tenderness  of  spirit,  that  teachableness  and  conscientious  fear 
of  doing  wrong,  which  they  knew  something  of  in  the  day  of 
their  early  visitation ;  and  are  now  determined  to  choose  for 
themselves  5  to  believe  what  they  please,  and  deny  what  they 
dislike, — until  they  have  at  last  come  to  reject  the  doctrines  of 
Holy  Scripture,  to  deny  the  Lord  that  bought  them,  and  are 
"  rapidly  merging  into  the  popular  doctrines"  of  infidelity. 
They  are  not  only  "  receding  from  genuine  quakerism,"  and 


PREFACE.  IS 

approaching  the  communion  of  modern  unhelievers,  but  by  the 
most  unfair  means,  are  endeavouring  to  press  into  their  company, 
many  iionourabie  christian  Quakers,  who  have  long  since  fallen 
asleep  in  Jesus  ;  and  who  in  life,  and  in  death,  declared  that 
they  had  no  fellowsliip  with  such  unfruitful  works  of  dark- 
ness. 

It  is  not,  however,  surprising  that  those  who  have  thus 
swerved  from  the  ancient  faith  of  the  gos])el,  as  held  forth  by 
this  society,  are  anxious  to  gloss  over  their  pernicious  princi- 
ples, and  to  plume  themselves  with  the  credit  of  antiquity  and 
the  authority  of  **  primitive  friends."  There  is  something  so 
forbidding — so  unpromising,  so  utterly  comfortless  and  una- 
miable,  in  the  principles  and  cliaractcr  of  an  unbeliever,  that 
few  have  been  found,  who  were  bold  enough  to  throw  off  the 
mask,  and  voluntarily  to  embrace  it.  They  have  generally 
souglit  to  soften  down  the  term,  and  to  give  their  doctrines  a 
more  inviting  aspect,  by  pretending  that  they  differed  not  in 
essentials  from  sound  christians  ;  that  they  only  stripped  cJiris- 
tianity  of  human  trappings,  and  taught  it  "  in  its  native  ex- 
cellence and  purity,"  and  that  many  pious  men  were  of  their  way 
of  thinking.  But  the  veil  is  too  thin  to  conceal  the  deformity 
which  lies  beneath.  Infidelity,  in  its  most  specious  forms,  has 
been  too  often  detected,  and  too  fully  exposed,  to  give  them 
any  hope  of  success,  and  the  time  is  at  hand,  when  they  will  be 
made  fully  manifest. 

The  society  of  Friends,  holds  the  same  relation  to  other 
christian  professors,  that  ever  it  did.  William  Penn,  in  his 
**  Testimony  to  the  truth  as  held  by  the  people  called  Quakers," 
written  in  1698,  says,  "Because  we  are  separated  from  the 
publick  communion  and  worship,  it  is  too  generally  concluded, 
that  we  deny  the  doctrines  received  by  the  church,  and  conse- 
quently introduce  a  new  religion;  whereas  we  differ  least, 
where  we  are  thought  to  differ  most.  For,  setting  aside  some 
school  terms,  we  hold  the  substance  of 'those  doctrines^  be- 
lieved by  the  Church  of  England,  as  to  God,  Christ,  Spirit,  Scrip- 
ture, repentance,  sanctijication,  remission  of  sin,  holy  living  and 
the  resurrection  of  the  Just  and  'unjust  to  eternal  rexvards  and 
punishments.  But  that  wherein  we  differ  most,  is  about  wor- 
ship, and  conversation,  and  the  inward  quaUfication  of  the  soul, 
by  the  work  of  God's  Spii'it  thereon,  in  pursuance  of  these  good 
and  generally  received  doctrines.^'     2d  vol.  fol.  p.  881. 

It  is  the  certain  effect  of  a  faithful  submission  to  the  leadings  of 
the  Holy  Spirit  of  Christ,  to  bring  its  followers  into  an  humble 
and  sincere  belief  in  the  sublime  doctrines  of  the  christian  reli- 
gion; and  as  occasion  requires,  to  (jualify  them  earnestly  to  con- 
tend for  that  precious  faith  once  delivered  to  the  saints,  against 
those  who  are  labouring  to  destroy  it.     Hence,  it  is  not  sur- 


prising,  that  the  doctrines  of  Elias  Hicks  liavebeen  criticalJ*' 
examined  ;  and  their  numerous  inconsistencies,  and  contradic- 
tions of  Holy  Scripture,  plainly  exposed.  It  is  what  every 
man  must  expect,  w  hen  he  attempts  an  innovation  upon  the  es- 
tablished doctrines,  and  discipline,  of  the  society,  of  which  he 
has  professed  himself  a  member.  In  perusing  these  inquiries 
into  the  nature  and  effects  of  his  principles,  we  have  not  per- 
ceived, that  any  unfair  or  harsh  measures  have  been  pursued^ 
or  any  opprobrious  epithets  cast  upon  hinj.  It  is  true  his 
views  have  been  proved  to  be  coincident  with  those  held  by 
most  deists  j  but  this  coincidence  is  his  fault,  not  the  fault  of 
his  reviewers. 

The  authors  of  the  preface  say,  that  the  Reviews  are  **  teem- 
ing with  misrepresentations  and  perversions;"  but  they  pru- 
dently decline  attempting  to  give  any  examples.  The  charge 
is  so  manifestly  unfounded,  t!iat  it  does  not  need  a  serious  re- 
ply; and  as  the  best  refutation  of  it,  we  earnestly  recommend 
a  candid  perusal  of  the  Reviews  themselves.  Their  assertion, 
that  '*  his  private  letters  have  been  surreptitiously  obtained," 
must  recoil  with  double  force  upon  themselves.  It  is  well 
known  that  a  part  of  Elias  Hicks'  letter  to  William  B.  Irish, 
was  printed  in  New  York  by  his  own  friends,  more  than  three 
years  ago,  and  many  manuscript  copies  of  it  industriously  cir- 
culated by  them ;  that  addressed  to  Dr.  N.  Shoemaker,  was 
shown  to  many  persons,  in  the  original;  copies  were  taken  by 
Elias  Hicks'  particular  friends,  and  handed  about,  with  high 
encomiums,  for  its  excellence  and  the  purity  of  the  doctrines  it 
contained  ;  and  before  it  was  printed,  was  so  effectually  pub- 
lished by  his  own  adherents,  that  hundreds  of  persons,  in  re- 
mote parts  of  the  country,  as  well  as  in  the  city,  were  acquaint- 
ed with  its  contents ;  that  to  Dr.  Atlce  was  Jii'st  printed,  pub- 
lished, and  widely  circulated  by  his  own  friends;  and,  indeed, 
in  every  instance  within  our  knowledge,  his  letters  have  been 
extensively  known  abroad,  before  they  were  put  into  print. 

The  authors  of  the  preface,  could  not  be  ignorant  of  these 
facts  ;  and  it  ill  becomes  them,  to  assert  that  the  letters  >vere 
surreptitiously  obtained,  when  it  is  so  clearly  apparent,  that 
while  they  could  be  circulated,  without  an  antidote  to  their 
poisonous  contents,  and  while  their  errors  and  contradictions 
were  not  exposed;  the  friends  of  Elias  Hicks,  were  forward 
in  disseminating  them,  and  were  not  sparing  in  their  encomi- 
ums, of  what  they  now  wish  to  apologize  for,  by  telling  us 
that  they  "  are  mere  sketches  of  his  views,"  "  insufficiently 
guarded."  Elias  Hicks,  however,  who  is  the  best  judge  in 
this  matter,  tells  us,  they  are  the  result  of  due  consideration  and 
reflection. 

The  authors  tell  us,  they  have  compiled  their  pamphlet  to 


PREFACE.  XI 


mesctie  Elias  Hicks  from  inirncritcd  censure.  Do  they  sup- 
pose, that  to  stigmatize  primitive  Friends,  with  the  unjust  odi- 
um of  holding;  antichristian  tenets,  will  extricate  Elias  Hicks, 
from  the  dilemma  in  which  he  has  involved  himself?  His  prin- 
ciples merit  censure;  and  to  free  iiimself  from  it,  he  must  ahan- 
don  those  principles.  The  authority  of  their  names,  could  he 
Justly  adduce  them,  would  iiot  make  his  principles  correct. 
But  why  should  so  mucii  pains  and  labour  he  bestowed,  to 
support  the  tottering  fabrick  of  Elias  Hicks's  doctrine,  when 
his  followers  profess  to  considei*  doctrines  of  no  importance? 
Why  do  his  advocates,  wring  and  torture  the  writings  of  "  pri- 
mitive Friends,"  in  the  vain  hope  of  extracting  some  senti- 
ment, that  will  yield  them  the  semblance  of  authority  ;  and 
yet  shrink,  with  conscious  fear,  from  the  sure  test  of  Holy 
Scripture?  Why  do  they  struggle  so  hard  to  make  their  muti- 
lated extracts  from  Friends'  writings,  the  test  of  doctrines, 
when  they  disclaim  any  test  at  all  ?  There  is  a  sentiment  of 
the  learned  and  pious  Locke,  which  so  well  describes  the  cause 
of  that  repugnance,  whicii  Elias  Hicks  and  his  fastidious  fol- 
lowers, manifest  to  the  scriptin-es,  that  we  are  induced  to  quote 
it.  **  But  the  great  antipathy,  (says  he,)  wiiich  a  thoughtless 
tribe  among  us,  (for  simple  apprehension  is  a  very  metaphysi- 
cal kind  of  thinking,)  professes  against  the  scriptures,  is  best 
accounted  for,  from  hence  ;  because  they  make  us  acquainted 
with  ourselves,  and  teach  us  sundry  unfashionable  duties, 
which  they  are  determijied,  never  to  copy  after;  and,  therefore, 
as,it  happens  in  too  many  other  cases,  the  scriptures  being 
against  them,  they  are  against  the  scriptures." 

The  compilers  invite  their  readers  to  examine  the  works  of 
primitive  Friends,  assuring  tliem  that  their  extracts  *'have 
been  carefully  transcribed  and  compared."  This  looks  like 
candour,  but,  as  it  is  only  the  semblance  o£  it,  is,  therefore,  the 
inoi'e  injurious,  and  the  more  criminal.  The  works  of  the 
authors  ii'om  whom  they  quote,  are  accessible  to  comparatively 
but  a  small  number  ;  and  few  of  these  have  time  or  inclination 
to  read  them  carefully ;  and  where  a  pamphlet  is  put  forth  to 
the  world,  containing  numerous  garbled  or  perverted  quota- 
tions, under  the  imposing  aspect  of  candour  and  honesty,  a 
great  proportion  of  undiscerning  readers  may  be  deceived. 
The  compilers  have  not  tiiouglit  proper  to  state  the  doctrines 
of  Elias  Hicks,  as  contained  in  his  letters,  tljat  the  reader 
might  compare  them  with  the  sentiments  exhibited  in  the  com- 
pilation ;  and  the  danger  of  deception  is  thus  rendered  greater, 
as  many  may  be  induced  to  imagine  that  the  extracts  are  a 
faithful  delineation  of  tlicin. 

We  unite  with  tlie  authors  of  the  preface  in  affectionately  in- 
viting the  candid  and  uprightf^io  read  carefully  the  extracts 


Xll  VKEFACE. 

which  the  compilers  have  made  to  support  the  principles  of  Elias 
Hicks,  and  to  notice^  especially,  the  mutilation  of  many  of  the 
sentences,  and  the  violence  which  is  done  to  the  authors'  mean- 
ing, in  many  places,  hy  the  omission  of  parts  which  are  imme- 
diately in  connexion  with  what  they  have  quoted,  and  which 
are  necessary  to  understand  the  true  meaning  of  the  writer.  We 
would  also  invite  the  reader  to  observe,  that  many  of  the  omit- 
ted sentences,  contain  clear  declarations  of  the  belief  of  the 
author,  in  those  very  doctrines,  which  the  compilers  are  endea- 
vouring to  make  them  deny ;  and  hence  it  is  not  difficult  to  see 
•why  they  have  not  had  the  honesty  to  quote  them  Jnlly  and 
fairly.  Thus,  the  reader  will  be  enabled  to  decide  whether 
some  have  not  "  obviously  departed,  not  only  from  the  original 
grounds  of  faith  assumed  by  our  pious  and  enlightened  prede- 
cessors," but  also  from  that  regard  to  truth,  strict  integrity, 
and  justice,  by  w  hich  those  dignified  sons  of  the  morning  were 
so  honourably  characterized. 

How  high  soever  infidelity  may  rear  her  haughty  crest,  or 
however  her  votaries  may  vaunt  themselves  over  the  humble 
Christian,  one  thing  is  certain  ;  her  reign  has  ever  been  short. 
For  the  religion  of  Jesus  Christ,  and  for  the  doctrines  of  the 
Bible,  we  have  nothing  to  fear.  We  repose  ourselves,  in  re- 
verent confidence,  upon  the  unfailing  promises  of  God,  who  has 
solemnly  assured  us,  that  they  shall  prevail.  Much  as  the 
freethinker  boasts  of  his  enlightened  views,  and  liberal  senti- 
ments, and  free  inquiry,  he  has  never  yet  been  able  to  stand 
the  test  of  fair  investigation.  The  Bible  has  stood  the  storms 
of  ages,  and  tlie  cavils  and  criticisms  of  unbelievers,  who  could 
summon  to  tlieir  aid  the  richest  stores  of  human  learning;  but 
their  greatest  ingenuity,  sliarpened  by  the  most  inveterate 
malice,  has  only  served  to  show  the  impregnable  strcngtli  of 
the  basis  upon  which  it  is  founded.  It  still  stands;  and  it  will 
continue  to  stand,  when  all  the  flimsy  systems  which  have  been 
arrayed  against  it,  shall  have  mouldered  away  into  irreparable 
ruin,  and  the  remembrance  of  them  be  blotted  out  from  under 
Heaven. 

We  have  no  personal  enmity  to  Elias  Hicks.  We  utterly 
disclaim  any  such  feeling.  It  is  the  doctrines,  not  the  man, 
that  we  oppose.  We  often  deeply  deplore  his  lamentable  apos- 
tacy  from  that  holy  faith  which  we  believe  was  once  committed 
to  him  ;  we  mourn  over  his  aberration  from  the  path  of  Christian 
humility  and  obedience  ;  and  we  mourn,  too,  for  the  many  inno- 
cent and  unwa>-y  souls  whom  he  has  allured,  to  tread  with  him, 
the  tiiorny  paths  of  unbelief,  and  whom  he  has  robbed,  we  feai-, 
of  that  sustaining  hope,  and  holy  confidence,  which  they  once 
enjoyed,  in  the  Captain  of  tlieii"  salvation.  Had  he  stood  as  a 
little  child  in  the  obedience  <tt'  faith,  relying  upon  Jesus  Christ;^ 


PREFABE.  Xiii 

instead  of  leaning  to  his  own  understanding,  lie  might,  at  this 
<lay,  have  been  a  pillar  in  the  house  of  God,  tliat  should  go  no 
more  out.  The  Lord,  of  his  infinite  mercy,  grant  that  he  may 
yet  be  brouglit  to  see,  and  to  tremble,  at  tlic  awful  gulf  upon 
tlie  very  brink  of  which  he  now  totters ;  tliat,  through  unfeign- 
ed repentance,  the  evil  heart  of  unbelief  may  be  removed,  and 
a  capacity  graciously  given,  to  look  with  full  faith  to  the  Lamb 
of  God  who  takes  away  the  sin  of  the  world ;  that  thus, 
through  the  merits  and  mercies  of  a  crucified  Redeemer,  he 
may  finally  obtain  that  eternal  life,  which  remains  to  be  "  the 
gift  of  God,  through  Jesus  Christ  our  Lord." 

We  shall  now  close  with  the  following  extract  from  a  ser- 
mon, delivered  at  Bristol,  England,  the  19th  of  5th  month, 
1767,  by  that  eminent  minister  of  the  gospel,  Samuel  Fother- 
gill^  in  which  he  beautifully  and  feelingly  declares  his  full 
and  firm  belief,  as  also  that  of  the  society  of  Friends,  in  those 
very  doctrines  which  Elias  Hicks  denies.  We  earnestly  ex- 
hort our  readers  to  compare  the  sentiments  in  this  extract,  and 
indeed  throughout  the  whole  volume  of  his  sermons,  with 
those  contained  in  Elias  Ilicks*  sermons,  lately  published  in 
this  city.     The  contrast  is  truly  affecting. 

"  We  follow  not  formally,  but  we  believe  in,  and  are  con- 
Ainced,  fully  convinced,  of  the  doctrines  of  the  Christian  re- 
ligion ;  the  incarnation,  glory,  life,  death,  mighty  miracles, 
and  various  circumstances  relative  to  the  holy  life  of  Jesus, 
"as  in  the  volume  of  the  book  it  is  written  ;'  and  can,  in  an 
awful  and  reverent  sense,  commemorate  those  vast  and  most 
interesting  events.  We  admire,  with  humble  hearts  and  minds, 
the  awful  transactions  of  that  time,  when  sweat,  like  drops  of 
blood,  ran  from  the  face  of  the  Holy  Jesus ;  when  being  in  ago- 
ny, he  prayed  more  earnestly;  wlien  he  was  betrayed,  his  sa- 
cred head  crowned  with  thorns,  his  face  spit  upon,  he  was  most 
ignominiously  treated,  and  as  a  sheep  before  her  shearers  is 
dumb,  he  complained  not. 

*•  We  beiiold  him  in  his  agonies  on  Calvary's  mount,  offering 
himself  as  a  sacrifice  for  the  sins  of  the  whole  world ;  that  he 
might  purify  us,  by  the  shedding  of  his  precious  blood.'  *More 
precious  than  tiie  blood  of  bulls  and  goats,'  or  any  other  that 
was  shed  under  the  law.  AVe  believe  in  his  amazing  mercij  in 
offering  himself  there,  when  laden  with  the  immense  weight  of 
the  sins  of  mankind,  and  the  immediate  sense  of  the  Father's 
presence  withdrawn,  he  was  left  to  suffer  alone;  under  this 
extreme  pressure  crying  out,  *  Eloi,  Eloi,  lama  sabacthani,' 
was  crucified,  dead  and  buried. 

*'  Here  pause  a  little,  I  beseech  you.  Contemplate  the  ado- 
rable theme!  Acknowledge,  Oh  man,  that  unbounded  grati- 
tude which  is  ever  due  from  thee :  Oi«,  my  soul,  *  how  much 


SlV  PKEFAUE. 

owest  thou  unto  thy  Lord.*  I  know  we  have  been  stigmatized^ 
as  disbelieving;  the  truths  of  the  Christian  religion.  However 
I  call  the  divine  Record,  the  Saviour  of  the  world,  that  was 
offered  a  sacrifice  without  the  gates  of  Jerusalem^  to  witness  for 
my  belief;  that  he  was  sent  from  God  to  do  the  '  Father's  will  ;* 
and  I  do,  without  controversy,  believe  that  he  was  *  God  mani- 
fest in  the  flesh,  justified  in  the  Spirit,  believed  on  in  the 
world,  and  received  up  into  glory.'  We  do  not  at  all  doubt 
that  God  was  '  in  Christ,  reconciling  the  world  unto  himself  j' 

*  that  Christ  gave  himself  a  ransom  for  all,  to  be  testified  in  due 
time,  and  that  *  with  his  stripes  we  were  healed.^ 

**  By  virtue  of  that  holy  sacrifice^  the  remission  of  sins  is  gained; 
the  awakening  power  of  that  sentence  which  is  due  to  sin,  is  felt 
in  a  state  of  alienation  from  God  ;  and  as  we  believe  that,  *  if 
one  died  for  all,  then  were  all  dead,'  so  we  believe,  that  he  who 
was  crucified,  dead,  and  buried,  likewise  triumphed  over  the 
grave,  and  now  *  sitteth  at  the  right  hand  of  God,'  in  a  glorified 
body,  to  make  intercession  for  man;  in  order  that  he  might  ef- 
fectually purchase,  and  redeem  to  himself,  a  people  to  the 
praise  of  his  name;  and  diffuse  throughout  his  universal  em- 
pire, a  similarity  of  opinion  and  nature,  arising  from  the  ex- 
perience of  his  universal  redeeming  love. 

**  /  am  no  Jlrian — far  from  it.  I  believe  in  the  clear,  empha- 
tic testimonies,  laid  down  in  holy  writ,  that  Christ  was  more 
than  a  prophet.  I  repeat  my  belief,  that  he  suffered,  died,  as-, 
cended,  and  is  now  come,  *  the  second  time,  without  sin  unto 
salvation,'  in  order  to  reconcile  the  world  to  himself.  I  know 
many  are  willing  to  admit  that  he  died  for  all,  as  all  were 
in  a  state  of  death  ;  and  that  by  the  imputation  of  his  righteous- 
ness, all  are  justified  in  the  sight  of  God.  Whereas,  I  think 
it  more  just  to  proceed  in  the  language  of  the  holy,  inspired 
apostle,  'that  they  which  live,  should  not  henceforth  live  to 
themselves,  but  to  him  who  died  for  them,  and  rose  again ;' 
that  there  may  be  an  effectual  redemption,  a  thorough  change; 
jiot  the  imputation  of  righteousness  xvithout  works,  but  a  real 
substantial  righteousness,  in  heart  and  life;  which  may  ope- 
rate upon,  and  regulate  the  mind  and  will,  and  lead  us  to  a  con- 
formity to  his  divine  nature:  not  a  righteousness  imputetfto 
us,  from  what  Christ  did  and  suffered  without  us,  but  a  riglit- 
eousness  raised  by  him  within  us,  through  our  surrendering 
ourselves  to  his  government,  and  yielding  entire  submission  to 
his  heart-cleansing,  refining  power. 

"  However  this  doctrine  may  relish  with  some,  I  am  con- 
vinced he  died  for  all,  that  all  should  be  saved  ;  that  through 
him,  we  might  be  justified  in  the  sight  of  God,  that  we  might 

*  put  on  the  J^ord  Jesus  Christ,  with  all  his  divine  affections.'  " 
Pages  33,  34,  35,  5C.    Again  in  the  same  sermon,  page  41, 


PREFACE.  XV 

"  Our  sins  have  been  great,  and  oiir  transgressions  never 
could  have  been  obliterated^  had  not  Christ  done  it  for  us  ;  let  us 
therefore  no  h)nger  dwell  upon  the  rock  of  presumption^  with  Sa- 
tan, who  hath  been  a  liar  from  the  beginning;  but  let  us  rather 
descend  into  the  valley  of  humility  and  peace,  and  settle  ac- 
counts witli  the  God  of  our  lives ;  from  whom  I  had  strayed 
to  that  degree  that  my  life  became  a  burden  to  me,  and  I  have 
wished  that  I  had  never  been  born;  but  Christy  who  was  a 
friend  to  the  publicans  and  sinners,  is  now  become  the  rock  of  my 
salvation ;  he  hath  caused  me  to  trust  in  him,  and  to  seek  the 
Lord  my  God.  The  debt  I  owe  is  infinite.  I  desire  ever  to 
acknowledge  it  with  all  possible  gratitude,  and  to  do  my  ut- 
most towards  the  discharge  of  it,  while  I  have  my  being." 


4 


f 


INTRODUCTORY  REMARKS, 


It  is  no  new  thing  for  tlie  writings  of  the  early  Quakers  to  be  mu- 
tilated and  perverted,  in  order  to  prove  iheir  denial  of  the  doctrines 
of  our  Lord  Jesus  Christ  and  his  apostles.  Among  the  many  accu- 
sations and  calumnies  which  were  heaped  upon  this  despised  people, 
there  was  none  more  frequently  reiieiafed,  nor  more  fully  refuted 
and  denied,  than  this,  which  the  compilers  of  the  pamphlet  arc  now 
endeavouring  to  support;  and  it  is  a  fart,  that, in  order  to  sustain  it, 
the  enemies  of  the  society  have  alivays  been  compelled  to  resort  to 
garbling  or  misrepresentation  of  their  language. 

It  is  well  known  ihat  the  fundamental  principle  of  the  Society,  is 
a  belief  in,  and  an  obedience  to,  the  sensible  iiilluences  of  the  holy 
spirit  of  Christ,  in  the  soul.  At  the  time  of  its  first  rise,  this  im- 
portant doctrine  was  too  little  known  or  believed  in,  while  great 
dependence  was  placed  upon  the  observation  of  mere  outward  ri'es, 
and  a  bare  historical  belief  in  the  life,  suiferinjj,  and  death  of  Chri>t; 
the  scriptures  being  considered  as  the  word  of  God,  and  the  alone 
treasury  of  that  knowledge  which  gives  life  eternal.  Hence  it  was, 
that  the  Society  of  Friends,  strenuously  enfoiced  the  necessity  of 
coming  to  the  real  experience  of  the  work  of  regeneration  in  the 
heart ;  to  feel  Christ  ruling  there  by  his  spirit  ;  that  so  the  blessed 
and  most  comfortable  truths  of  Holy  Scripture  might  be  sealed  in 
their  experience,  by  the  revelation  of  that  power  which  gave  the 
scriptures  forth.  Now,  because  Friends  preached  the  necessity  of 
coming  to  know  Christ  within,  tliey  were  charged  witli  denying 
Christ  without,  and  with  believing  in  Christ  no  otherwise  than  as  rhe 
spirit  in  man.  And  because  they  taught  the  necessity  of  the  new  birtli 
in  the  soul,  and  a  realchange  of  heart,  whereby  all  things  came  (obe  of 
God,  they  were  accused  of  slighting,  or  wliolly  denying,  (he  virtue 
of  all  tliat  the  Son  of  God  had  done  for  them,  without  them. 

These  several  accusations  they  again  and  a<jnin  refuted  ;  declaring 
that  while  they  enforced  the  necessity  of  the  inward  icork,  they 
were  so  far  from  deuijing  the  outward,  'hat  they  "ere  tauiiht  by  the 
Holy  Spirit,  most  reverentl;/  and  ^rntefutly  to  believe  and  acknuW' 
ledge  all  that  was  done  by  Jesus  Lyirist  without  them  ^  and  that  al- 
though, with  the  apostle,  they  believed  the  spirit  of  Chiist  was  in  all 
men,  who  were  not  reprobates,  yet,  so  far  from  doubting,  they  were 
taught  by  this  verv  spirit,  unfeignedly  to  believe  and  own,  both  tlic 
Godhead  and  manhood  of  Jesus  Christ,  his  miraculous  conception, 
holy  life,  miracles,  propitiatory  sacrifice,  death,  resurrection,  H.^cen- 
sion,  mediation  and  intercession  ;  and  openly  to  avow  t'leir  full  faith 
in  all  that  was  contained  in  the  Holy  Scriptures  of  truth. 

So  repeatedly  has  the  Society  declared  its  belief,  in  all  these  doc- 
trines of  the  Christian  religion,  that  the  generality  of  liberal  minded 
men  have  been  convinced  of  the  soundnesg  of  its  faith,  and  of  its 

C 


SVUl  INTUODUCTORY   REMARKS. 

consistency  with  Holy  Scripture ;  and  the  invidious  charge  of  So- 
cinianism  had  ceased  to  be  anay'd  against  them,  until  renewed  by 
"Willianrt  Craig  Brownlee,  and  his  coadjutors,  the  compilers  of  the 
pan)phlet  which  we  are  replying  to.  We  do  not,  however,  regret  the 
coalition.  It  is  a  favourable  circumstance  that  they  agree  so  nearly, 
in  endeavouring  to  prove  the  Society  "ab  origine,  Socinian  ;"  since 
the  same  reply  will  serve  for  both :  though,  as  the  most  suitable  re- 
buke for  their  calumny,  we  would  advise  them  to  read  the  replies  to 
Bugg  and  Leslie,  and  the  "  Switch  for  the  Snake." 

It  is  certainly  not  consistent  with  fair  dealing,  to  pass  over  the 
many  plain  and  clear  declarations  of  faith,  which  the  Society  of 
Friends  have  at  different  times  published,  with  the  false  assertion 
that  they  rejected  all  creeds  and  confessions  of  faith ;  and  to  cull 
from  their  controversial  writings,  mutilated  sentences,  and  publish 
them  as  exhibiting  the  true  doctrines  of  the  society.  Controversial 
writings  are  more  generally  written  to  ref"ute  and  expose  the  errors 
of  an  opponent,  than  fully  to  set  forth  the  belief  of  the  writer.  There 
are  some  observations  in  a  reply  to  the  "  Snake  in  the  Grass,"  which 
are  so  peculiarly  applicable  to  the  compilers  of  the  pamphlet,  that 
we  shall  quote  them.     They  are  inserted  in  Gough's  History. 

"As  to  this  envenomed  performance,  it  was  remarked:  1.  That 
the  matters  therein  charged  upon  us,  (Friends,)  are  generally  the 
same  that  have  been  charged  on  us  heretofore,  by  Faldo,  Hicks,  and 
other  adversaries,  and  always  refuted,  over  and  over,  both  formerly 
and  of  late.  2.  That  the  things  thev  charge  on  us,  as  errors  and 
heresy,  are  not  pretended  to  be  proved,  by  any  plain,  express  po- 
sitions or  assertions  of  ours,  but  from  our  adversaries'  own  perverse 
vieanings  and  wrested  constructions  of  our  words,  ahvays  denied 
and  rejected  by  us.  3.  That  the  words  and  passages  brought  by  our 
adversaries,  for  proof  of  their  charges  against  us,  are  not  taken  out 
of  our  doctrinal  treatises,  or  declarations  of  faith  and  principles  ;  but 
for  the  most  part,  out  of  controversial  books,  wherein,  oftimes,  the 
scope  and  aim  of  the  author  is  not  so  much  to  assert,  or  express,  his 
own  principles  or  doctrines,  as  to  impugn  and  expose  his  adversa- 
ries; by  showing  the  contradictions,  absurdities,  and  ill  consequences 
of  his  adversaries' opinions;  from  whence  positively  to  conclude  the 
author's  own  judgment,  is  neither  safe  nor  fair.  4.  That,  however 
any  of  our  former  adversaries  might  have  been  misled  in  their  judg- 
ments concerning  us,  George  Keith,  who  hath  now  moved  this  con- 
troversy against  us,  knows  full  wellythat  we  do  not  hold  those  things, 
either  generally,  as  a  people,  or  as  particular  persons,  rvhich  he  has 
charged  on  us  as  errors."  ''Besides  this,  (says  Gough,)  as  George 
Keith  had  done  before,  in  his  quotations,  and  references  to  their  wri- 
tings, he  stuck  at  no  unhandsome  nor  unfair  means  to  represent  this 
people  io  the  most  ridiculous,  absurd,  and  disadvantageous  light.  He 
mutilated  their  ea^pressions,  by  omitting  the  leading  or  concluding 
parts  of  a  sentence,  or  passing  over  some  in  the  middle  ;  whereby,  in 
most  cases,  ttu-y  made  a  sense  quite  different  from  the  author's  in- 
tention."—Yk]e  Gough's  History,  vol.  iii.  p.  392,  393,  394. 

In  order  to  enable  our  readers,  to  compare  the  sentiments  of 
Elias  Hicks,  with  those  of  the  authors  who  are  quoted  in  the 


INTRODUCTORY  REMarr.3.  XlX 

following  pages,  and  to  give  a  clear  view  of  the  gresjt  discrepancy 
and  contradiction  between  them;  we  subjoin  the  follovvhig  extracts 
from  his  letters,  sermons,  &c.  viz: 

SENTIMENTS  OF  ELIAS  HICKS. 

"I  dont  admire  at  the  difficullies  thou  hast  had  to  encounter,  in 
regard  to  the  mode  nj'  vedemptUm,  gpnenilbj  fipld  hi/  professing  chr'is- 
tians,  as  being  eftt'cted  by  tl^e  death  or  outward  dying  of  Jesus 
Christ  upon  the  outward  wooden  cross  T/tis,  as  it  re<iaids  the  re- 
demption of  the  immortal  soul  from  the  bondage  of  sin,  I  consider 
a  vulgar  error,  that  came  in  vvith  the  apostacy  from  primitive  Chris- 
tianity. The  redemption  effectod  by  this  outward  offering,  would 
ONLY,  according  to  the  true  analogy  of  things, be  a  redemption  of  the 
outward  bodies;  for,  as  under  the  legal  dispensation,  there  were  ma- 
ny legal  institutes,  tiiat  were  binding  upon  the  people  of  Israel,  and 
on  no  other  people,  and  a  breach  of  these,  produced  legal  crimes  to 
which  penalties  were  attached,  and  these  inflicted  on  the  bodies  of 
the  Israelites;  now  I  consider  that  the  offering  of  the  body  of  Jesus 
Christ  on  the  outward  cross  applied  only  as  a  matter  of  redemption 
to  the  Israelites  ;  redeeming  them  from  the  curse  of  that  covenant  and 
the  penalties  attendant  on  every  breach  thereof,  and  this  outward  re- 
demption was  the  top  stone  of  that  figurative  dispensation,  as  by  it 
that  dispensation  with  all  its  legal  rites  and  ceremonies  was  abolish- 
ed and  done  away." — Ellas  Hicks'  letter  to  William  B.  Irish. 

"  Why  shouldst  thou  think  it  cruel  or  painful,  that  God  sent  his 
Son  into  the  world,  and  when  in  the  world,  permitted  him  to  suft'er 
death  by  the  hands  of  wicked  men,  when  history  informs  us  that 
many  thousands  of  righteous  men  and  womenhave,  by  the  permission 
of  the  Almighty,  been  persecuted  to  death  by  wicked  men;  yet,  never- 
theless, we  do  not  believe  that  God  sent  any  of  these  into  the  world 
purposely  to  sutTer  death,  in  the  cruel  way  they  did,  by  the  cruel 
power  of  (he  wicked  ;  neith  r  do  I  believe  that  God  sent  Jesus  Christ 
into  the  world  purposely  to  suffer  death  in  the  way  he  did,  anymore 
than  all  them  ;  for  1  do  not  believe  that  God  created  any  rational  be- 
ing and  sent  him  into  the  world,  to  suffer  death  for  other  men  ;  be- 
cause they  were  wicked  and  he  was  righteous;  but  that  it  was  the  right- 
eousness of  all  these  that  aggravated  the  wicked,  and  was  the  procur- 
ing cause  of  tlieir  hatred  and  vengeance  toward  them  when  they  cru- 
elly persecuted  them  to  death.  But  their  sufferings  was  entiiely  op- 
posite to,  and  inconsistent  with,  the  purpose  and  will  of  God,  for  if 
it  was  not,  the  perpetrators  of  these  dreadful  crimes,  and  most  atro- 
cious deeds,  would  all  stand  justified  in  his  sight." — Ibid. 

"  Hence  we  conclude,  that  God  never  sent  his  Son,  Jesus  Christ, 
nor  any  of  his  rational  creation,  purposely  into  the  icorld  to  suffer 
death,  by  crue!  men,  but  only  in  his  free  and  voluntary  choice  to  at- 
tend to  and  do  his  holy  will'  in  all  things,  and  thereby  glorify  and 
enjoy  him,  which  all  agree  to  be  the  chief  end  and  design  of  man's 
creation." — Ibid. 

"  But  as  divine  wisdom  foresaw  that  his  people  Israel,  would  re- 
volt from  his  commandments,  and  rebel  against  his  law,  and  become 
cruel  and  hard  hearted,  so  likewise  he  foresaw  that  the  wicked  among 


XX  xmrRoBUftTORr  REMARKS. 

them  would  cruelly  persecute  and  day  many  of  the  righteous  ;  and 
hi-i  son,  Jesus  Chrisf,  among  the  rest,  tljercfore  he  inspired  many  of 
his  servfjots  to  tcf^tify  of  these  </«i7?^s  among  them,  before  they  came 
to  pass  — rts  a  warning  and  caution,  that  so  those  who  were  seeking 
after  the  right  way,  might  be  preserved  from  taking  any  part  there- 
in ;  while  those  who  wilfully  hardened  their  hearts  against  reproof, 
mhzh'  suffer  the  penalties  resulting  from  their  crimes,  which  they  had 
commitfed  in  their  own  free  choice,  contrary  to  the  counsel  and  will 
of  their  Cteator." — Ibid. 

In  an  essay  entitled  "  Wisdom  Justified  of  all  her  Children," 
after  speaking  of  Christ  as  the  Jewish  Messiah,  in  which  capacity  he 
fulfilled  the  law  and  did  it  away,  which  was  the  first  part  of  his  work, 
&c.  he  proceeds: — 

"  And,  secondly,  after  having  finished  the  law,  John's  water 
Baptism  being  the  last  ritual  he  had  to  conform  to,  after  which  he 
immediately  received  the  descending  of  the  Holy  Spirit  of  God  upon 
him,  9gree»bly  to  the  abnve  Prophet  y  of  Isaiah  ;  by  ivhich  he  became 
a  partaker  of  the  divine  nature  of  his  Heavenly  Father,  and  by  this 
spiritual  birth,  became  the  son  of  God,  zvith  power ;  and  thereby 
fully  qualified  for  his  Gospel  Mission,  and  went  forth,  clothed  with 
the  spirit  and  power  of  God,  preaching  the  gospel  to  the  poor. 

"  Hence,  we  see  another  instance  of  the  consummate  wisdom  of 
the  Highest,  in  leading  his  beloved  son,  qualified  only  as  a  real  and 
true  Israelite,  first  to  fulfil  in  that  state  all  the  righteousness  of  the 
law,  before  the  pouring  forth  of  the  Holy  Spirit  upon  him,  which 
is  the  peculiar  privilege  of  the  gospel  state,  but  which  no  individual 
is  prepared  to  receive,  until,  Ike  Jesus,  he  has  fulfilled  all  the  right- 
eousness of  the  moral  law.  For,  had  this  diffusion  of  the  spirit 
been  conferred  upon  him  while  engaged  in  the  fulfilment  of  that  out' 
ward  covenant,  he  would  not  have  been  any  example  to  that  people  ; 
as  it  would  have  proved  that  it  required  greater  ability  than  the  Israel- 
ites had  received,  to  perform  the  same;  and  would  thereby  impeach 
the  Lord  of  being  an  hard  master,  in  requiring  more  than  he  had 
given  ability  to  perform,  Butj  by  withholding  the  diffusion  of  the 
spirit,  until  he  had  fulfilled  the  law  of  the  outward  covenant,  ivith 
the  same  ability  that  every  Israelite  had  conferred  upon  him  for  the 
same  purpose;  he  thereby  justifies  his  heavenly  Father,  and  proves 
his  impartiality  towards  the  children  of  men,  and  stands  as  a  per- 
fect example  in  that  relation,  to  all  succeeding  ages,  who  come  to 
the  knowledge  of  it.  And  then  by  the  pouring  forth  of  his  spirit 
upon  him,  shows  his  readiness  to  do  the  same  to  every  other  of  his 
rational  crmfion, according  to  their  several  needs,  to  enable  them  to 
fulfil,  as  Jesus  has  done,  all  the  righteousness  of  the  gospel — who 
had  previously  come  up  in  the  same  way  of  faithfulness,  in  fulfilling 
the  rightedusness  of  the  law.  And  when  he  had  finished  his  out- 
ivard  ministration,  he  then  gave  himself  up  to  the  power  of  his  ene- 
mies; although  it  was  a  very  severe  and  trying  baptism  for  his  hu- 
man nature  to  bear;  having  a  clear  prospect  of  his  suiferings  and 
death,  cryiiig  out  that  the  spirit  was  willing,  but  the  fiesh  was  iveak : 
but  by  his  willing  surrender  to  his  heavenly  Father's  will,  he  has  set 
Bs  a  perfect  example  that  we  should  account  nothing  too  dear,  not 


INTRODUCTORY  REMARKS.  XXl 

even  our  bodily  lives,  to  surrender  for  the  gospel  sake,  and  the  testi- 
mony of  a  good  conscience." — IVisdom  Justijied. 

"  First,  By  wliat  means  did  Jesus  suifer  ?  The  answer  is  plain, by  the 
hands  of  wicked  men,  and  because  his  works  were  righteous,  and  theirs 
were  wicked.  Query.  Did  God  send  him  into  the  world,  purposely  to 
sufttjr  death  by  the  hands  of  wicked  men  ?  By  no  means,  but  to  live 
a  righteoiia  and  godly  life,  {iihich  ivas  the  design  and  end  of  God's 
creating  man  in  the  beginning.)  and  theieby  be  a  perfect  example  to 
such  ot"  mankind  as  should  come  to  the  knowledge  of  him  and  of  his 
perfect  life.  For  if  it  was  the  purpose  and  will  of  God,  that  he 
should  die  by  the  hands  of  wicked  men,  then  the  Jews,  by  crucify- 
ing him,  would  have  done  God's  will,  and  of  course  would  ail  have 
stood  justified  in  his  sight,  which  could  not  be.  But  it  was  permit- 
ted so  to  be,  as  it  had  been  with  many  of  the  prophets,  and  tvise  and 
good  men  that  were  before  /urn,  who  suft'ered  death  by  the  hands  of 
wicked  men  for  righteousness  sake,  as  ensamples  to  those  that  came 
after,  that  they  should  account  nothing  too  dear  to  give  up  for  the 
truth's  sake,  r\ot  even  their  own  lives." — Letter  to  Dr.  J\f.  Shoemaker. 

"  But  1  DO  NOT  CONSIDER  THAT  THE  CUUCIFIXION  OF  THE  OUT- 
WARD BODY  OF  FLESH  AND  BLOOD  OF  JESUS  ON  THE  CROSS,  WAS  AN 
ATONEMENT  FOR   ANY  SINS  BUT   THE  LEGAL  SINS  OF  THE  JEWS  ;    for  aS 

their  law  was  outward,  so  their  legal  sins  and  their  penalties  were 
outward,  and  these  could  be  atoned  for  by  an  outward  sacrifice ;  and 
this  last  outward  sacrifice  was  a  full  type  of  the  inward  sacrifice  that 
every  sinner  must  make,  in  giving  up  that  sinful  life  of  his  own  will, 
in  and  by  which  he  hath  from  time  to  time  crucified  the  innocent  life 
of  God  in  his  own  soul,  and  which  Paul  calls,  the  old  man  with  his 
deeds,  or  the  man  of  sin  and  son  of  perdition,  who  hath  taken  God's 
seat  in  the  heart,  and  there  exalteth  itself  above  all  that  is  called 
God  or  is  worshipped,  sitting  as  judge  and  supreme.  Now  all  this 
life,  power,  and  will  of  man,  must  be  slain  and  die  on  the  cross  spir- 
itually,as  Jesus  died  on  the  cross  outwardly,  and  this  is  the  true  atone' 
ment,  which  that  outward  atonement  was  a  clear  and  full  type  of. 
This  the  apostle  Paul  sets  forth  in  a  plain  manner.  Romans,  vi.  3, 4. 
Know  ye  not  that  so  many  of  us  as  were  baptised  into  Jesus  Christ, 
were  baptised  into  his  death  ?  Therefore,  we  are  buried  with  him  by 
baptism  into  death,  that  like  as  Christ  was  raised  up  from  the  dead, 
(outwardly,)  by  the  glory  of  the  Father,  even  so  we,  having  by  the 
spiritual  baptism  witnessed  a  death  to  sin  shall  know  a  being  raised 
up  spiritually  and  walk  in  newness  of  life." — Ibid. 

''And  inasmuch  as  those  idle  promulgators  of  original  sin,  believe 
they  are  raade  sinners,  without  their  consent  or  knowledge,  which, 
according  to  the  nature  and  reason  of  things,  every  rational  mind 
must  sec  is  impossible ;  so  likewise,  they  are  idle  and  ignorant 
enough  to  believe  they  are  made  righteous  without  their  consent 
or  knowledge,  by  the  righteousness  of  one  who  lived  on  the  earth  near 
two  thousand  years  before  they  had  an  existence  ;  and  this  by  the 
cruel  hands  of  wicked  men,  slaying  an  innocent  and  righteous  one  ; 
and  these  are  bold  and  daring  enough,  to  lay  this  cruel  and  unholy 
act  in  the  charge  of  divine  justice  as  having  purposely  ordained  it  to 
be  so :  but  what  an  outrage  it  is  against  every  righteous  law  of  God 


XXll  INTRODUCTORY  REMARKS. 

and  man,  as  the  scriptures  abundantly  testify.  See  Exod.  ch.  23,  v. 
7.  "  Ke»^p  thee  far  from  a  false  matter,  and  the  innocent  and  right- 
eous slay  ihou  not,  for  I  will  not  justify  the  wicked."  Deut.  27  ch. 
25  V.  "Cursed  be  he  that  taketh  reward,  to  slay  an  innocent  per- 
son ;"  and  much  more  might  be  produced  to  shovv  the  loickedness  and 
absurdity  of  the  doctrine,  that  would  accuse  the  perfectly  just 
all-wise  and  merciful  Jehovah  of  so  barbarous  and  cruel  an  act  as 
that  of  slaying  his  innocent  and  righteous  son,  to  atone  for  the  sins 
and  iniquities  of  the  ungodly. 

"  Surely  is  it  possible,  that  any  rational  being,  that  has  any  right 
sense  of  justice  or  mercy,  that  ivoidd  be  willing  to  accept  forgive' 
ness  of  his  sins,  on  such  terms!  Would  he  not  rather  go  forward 
and  otfer  himself  wholly  up,  to  suffer  all  the  penalties  due  to  his 
crimes,  rather  than  the  innocent  should  sufier  ?  Nay,  was  he  so  har- 
dy. a.s  to  acknowledge  a  willingness  to  be  saved  through  such  a  me- 
dium, would  it  not  prove,  that  he  stood  in  direct  opposition,  to  eve- 
ry principle  of  justice  and  honesty,  of  mercy  and  love,  and  show 
himself  to  be  a  poor,  selfish  creature,  and  unworthy  of  notice !" 
Ibid. 

Elias  Hicks,  in  his  letter  to  Thomas  Willis,  on  the  miraculous  con- 
ception of  the  Lord  Jesus  Christ,  says  : 

"Finding  this  to  be  the  case,  /  examined  the  accounts  given  on 
this  subject,  by  the  four  Evangelists,  and  according  to  my  best  judg- 
ment on  the  occasion,  1  was  led  to  think  there  was  considerable  more 
scripture  evidence  for  his  being  the  son  of  Joseph  than  otherwise;  al- 
though it  has  not  yet  changed  my  belief,  are  the  consequences  which 
follow  much  more  favourable;  for  as  the  Israelitish  covenant  rested  ve- 
ry much  upon  external  evidence  by  way  of  outward  miracle,  so  I 
conceive  this  miraculous  birth  was  intended  principally  to  induce  the 
Israelites  to  believe  he  was  their  promised  Messiah,  or  the  great 
jprophet,  Moses  had  long  before  prophesied  of,  that  should  come,  like 
unto  himself. 

"  But,  when  we  consider  that  he  vi^as  born  of  a  woman  that  was 
joined  in  lawful  wedlock  with  a  man  of  Israel,  it  would  seem  that  it 
must  shut  the  way  to  the  enforcing  any  such  belief,  as  all  their 
neighbours  would  naturally  be  led  to  consider  him  the  son  of  Jo- 
seph, and  this  it  appears  very  clear  they  did,  by  the  scripture  testi- 
mony :  and  although  it  has  not,  as  above  observed,  given  cause  as 
yet,  to  alter  my  views  on  the  subject,  as  tradition  is  a  mighty  bul- 
wark, not  easily  removed,  yet  it  has  had  this  salutary  effect,  to  deli- 
ver me  from  judging  my  brethren  and  fellow  creatures  who  are  in 
that  belief,  flwrf  can  feel  the  same  flow  of  love  and  unity  with  them, 
as  though  they  were  in  the  same  belief  ivith  myself;  neither  ivould  I 
dare  to  say,  positively,  that  it  would  be  my  mind,  they  should  change 
their  belief,  unless  1  could  give  them  much  greater  evidence  than  1 
am  at  present  possessed  of,  as  1  consider  in  regard  to  our  salvation, 
they  are  both  non-essentials  ;  and  I  may  further  say,  that  I  believe  it 
woidd  be  much  greater  sin  in  me,  to  smoke  tobacco  that  was  the  pro- 
duce nf  the  labour  of  slaves,  than  it  would  be  to  believe  either  of  these 
positions s"—iiee.  Letter  to  T.  Willis. 

"I  admit  that  I  did  assert,  and  have  long  done  it,  that  we  cannot 


INTRODUCTdnV  REMARKS.  XXiil 

believe  what  we  do  not  understand  ;  this  the  scripture  affirms ;  Deut» 
xxix.  29.  '  The  secret  things  belong  unto  the  Lord  our  God,  but  the 
things  that  are  revealed  belong  unto  us,  and  our  children  forever,  that 
we  may  do  all  the  words  of  thi-  law;'  and  all  that  is  not  revealed 
is  to  us  the  same  as  a  nonentity,  and  will  forever  remain  so,  until  it 
is  revealed;  and  that  which  is  revealed  enables  us,  agreeably  to  the 
apostle's  exhortation,  to  give  a  reason  of  the  hope  that  is  in  us,  to 
honest  inquirers." — E.  Hicks^  Letter  to  Dr\  E.  Ji.  Atlep. 

"As  to  what  she  [Anna  Braithwaitp,^  relates  as  it  regards  the 
manner  of  our  coming  into  the  world  in  our  infiuit  state,  it  is  my  be- 
lief that  we  come  into  the  world  in  the  same  state  of  innocence,  and 
endowed  with  the  same  propensities  and  desires,  that  our  first  pa- 
rents were,  in  their  primeval  state  ;  and  this  Jesus  Christ  has  estab- 
lished, and  must  be  conclusive  in  the  minds  of  all  true  believers, 
when  he  took  a  little  child  in  his  arms,  and  blessed  him,  and  said  to 
them  around  him,  that  except  they  were  converted,  and  became  as 
that  little  child,  they  should  in  no  case  enter  into  the  kingdom  of 
heaven.  Of  course,  all  the  desires  and  propensities  of  that  little 
chihl,  and  of  our  first  parents,  in  their  primeval  state,  must  have 
been  good,  as  they  were  all  the  endowments  of  their  Oeator,  and 
given  to  them  for  a  special  and  useful  purpose.  But  it  is  the  impro- 
per and  unlawful  indulgence  of  them  that  is  evil." 

"  I  readily  acknowledge  I  have  not  been  able  to  see  or  understand 
how  the  cruel  persecution  and  crucifixion  of  Jesus  Christ,  by  the 
wicked  and  hard  hearted  Jews,  should  expiate  niy  sins;  and  I  never 
have  kno7im  anif  thing  to  effect  that  for  me.  but  the  grace  of  God, 
that  taught  me,  agreeably  to  the  apostle's  doctrine,  to  deny  all  un- 
godliness and  the  world's  lusts,  and  to  live  soberly,  righteously  and 
godly,  in  this  present  world;  and  as  I  have  faithfully  abode  under  its 
teachinjrs,  in  full  obedience  thereto,  I  have  been  brought  to  believe 
that  my  sins  were  forgiven,  and  I  permitted  to  sit  under  the  Lord's 
teaching,  as  saith  the  prophet,  that  the  children  of  the  Lord  are  all 
taught  of  the  Lord,  and  in  righteousness  they  are  established,  and 
great  is  the  peace  of  his  children.  And  so  long  as  I  feel  this  peace, 
there  is  nothing  in  this  world  that  makes  me  afraid,  as  it  respects  my 
eternal  condition.  But  if  any  of  my  friends  have  received  any 
known  benefit  from  any  outward  sacrifice,  I  do  not  envy  them  their 
privileges.  But  surely  they  would  not  be  willing  that  I  should  ac- 
knowledge, as  a  truth,  that  which  I  have  no  kind  of  knowledge  of" 
—Ibid. 

We  shall  now  quote  some  extracts  from  Elias  Hicks'  sermons,  re- 
cently delivered  in  the  city  of  Philadelphia,  and  the  neiglibouring 
counties,  which  will  be  found  to  correspond  with  the  sentiments 
expressed  in  his  letters. 

Sermon  L  at  Arch  street,  pages  10,  11.  Speaking  of  Christ,  he 
said,  "  Who  was  his  father?  He  was  begotten  of  God.  JFe  cannot 
suppose  that  it  was  the  outward  body  offfesh  and  blood  that  was  be- 
gotten of  God,  but  a  birth  of  the  spiritual  life  in  the  soul.  We  must 
apply  it  internally  and  spiritually.  For  nothing  can  be  a  son  of 
God,  but  that  which  is  spirit:  and  nothing  but  the  soul  of  man  is  a 
•  ecipieut  for  the  light  and  spirit  of  God.   Therefore,  nothing  can  be 


IXIV  INTRODUCTORY  REMARKS. 

a  son  of  God  hut  that  which  is  immortal  and  invisible.  JVothing 
visible  can  be  a  son  of  God.  Every  visible  thing  must  come  to  an 
end,  and  we  must  know  the  mortality  of  it.  Flesh  and  blood  can- 
not enter  into  Heaven.  By  the  analogy  of  reason,  spirit  catinot  be- 
get a  material  body,  because  the  thing  begotten  must  be  of  the  same 
nature  with  its  father.  Spirit  cannot  beget  any  thing  but  spirit ;  it 
cannot  beget  flesh  and  blood.     No,  my  friends,  it  is  impossible." 

Sermon  111.  Western  District,  Twelfth  street,  pages  50,  51. — 
"We  must  never  look  for  the  way  without  us;  '  1  am  the  way,  ihe 
truth,  and  the  life,'  Jesus  declared,  when  he  was  outwardly  present 
as  a  teacher  and  Messiah  to  Israel.  They  did  not  look  any  higher. 
He  was  their  director,  their  Saviour.  He  it  was  that  saved  t/iem 
from  their  outward  sicknesses.  He  was  only  an  outward  Saviour, 
that  healed  their  outward  diseases,  and  gave  them  strength  of  body 
to  enjoy  that  outward  good  land.  This  was  a  figure  of  the  great 
comforter,  which  he  would  pray  the  Father  to  send  them ;  an  in- 
ward one,  that  would  heal  all  the  diseases  of  their  souls,  and  cleanse 
them  all  from  their  inward  pollutions;  that  thing  of  God;  that  thing 
of  eternal  life.  It  was  the  soul  that  wanted  salvation ;  but  this  no 
outward  (SVa'tour  could  do ;  no  external  Saviour  could  have  any  hand 
in  it.  It  was  altogether  inward,  for  as  God  is  a  spirit,  invisible  to 
all  our  exernal  senses,  he  is  incomprehensible  to  all  rational  crea- 
tures. The  work  must  be  by  some  secret  thing  in  the  soul,  and  ev- 
ery one  to  whom  it  is  communicated  has  a  soul  in  which  it  dwells." 

Sermon  IX.  Middletown.  "As  man  gains  honour  by  victories  in 
worldly  things,  so  we  may  consider  it  in  a  religious  sense.  When 
we  meet  with  that  which  would  lead  us  from  the  divine  law,  insti- 
tuted by  perfect  wisdom  ;  if  we  meet  it  with  firmness,  and  stand  our 
ground  against  all  the  allurements  to  vice  and  temptation  to  evil, 
we  come  to  be  in  a  degree  like  our  great  pattern,  who  rose  iip  to  a 
situation  fit  to  be  a  communicant  with  the  great  Creator  in  the 
realms  of  eternal  happiness." — Pages  231,  232. 

Sermon  X.  Falls.  "This  animal  body  of  Jesus  Christ,  was  born 
of  the  Virgin  Mary,  and  therefore  must  be  nothing,  as  to  the  visi- 
ble part,  but  flesh  and  blood ;  as  nothing  else  could  emanate  from  her 
but  what  was  of  her.  So  here,  now,  this  outward  body,  this  flesh  and 
blood,  was  born  of  a  woman,  which  shows  us  why  Jesus  always  calls 
himself  the  son  of  man — because  he  was  verily  and  actually  so,  for 
he  could  not  use  evasions.  Now,  I  have  heard  suggestions  from  ra- 
tional beings,  that  Jesus  mentioned  this,  to  deceive  the  people  ;  to 
turn  them  away;  to  make  them  believe  something  that  was  not  cor- 
rect; that  it  was  only  a  speech  that  did  not  apply  to  him.  But  it 
was  the  truth,  for  he  could  speak  nothing  but  the  truth,  and  he  knew, 
with  a  full  certainty,  that  he  was  the  son  of  man,  as  well  as  any  of  us 
can  know  so;  and  therefore  he  asserted  it  abundantly.  And  the 
highest  station  he  assumed,  while  in  that  prepared  body,  was,  that 
he  was  not  only  the  son  of  man,  but  the  son  of  God.  Here,  now,  we 
learn,  as  rational  beings,  by  his  own  testimony,  what  it  is  that  makes 
a  son  of  God.  We  see  that  this  flesh  and  blood  never  could  have 
been  in  a  strict  sense  the  son  of  God,  but  a  creature  created  by 
God,  by  his  power,  b^cau^Q  spirit  and  matter  cannot  be  imited  to- 


INTRODUCTORY  REMARKS.  XXV 

gcther,  and  make  a  being,  nor  make  a  son  of  God.  Nothing  but  the 
rational  souls  of  men  and  women  can  come  to  know  a  birth  of  God  : 
and  the  rational  soul  never  was  created  bv  tlesh,  or  through  flesh. 
The  animal  part  is  taken,  and  created  tiesh,  by  the  power  of 
God."  '     ^  i 

In  the  same  sermon,  speaking  of  "the  life  which  was  the  light  of 
men,"  he  says,  "  Here  now  are  we  all  to  have  a  portion  of  the  same 
light,  for  the  life  was  the  light  of  men,  and  it  remains  eternally  so. 
It  all  comes  from  God,  and  is  dispensed  to  the  children  of  men,  and 
it  was  to.Tesus  Christ  likewise,  as  man,  in  the  same  proportion  as  to 
inscrutable  wisdom  seemed  necessary  and  consistent,  to  eflect  the 
great  design  in  the  creation  and  redemption  of  the  children  of  men." 

"  So  here  we  see  Jesus  made  lower  than  the  angels,  on  account  of 
his  suffering  death.  He  was  tempted  in  all  points,  as  we  are.  Now, 
how  could  he  be  tempted^  if  he  had  been  fixed  in  a  state  of  perfec- 
tion in  which  he  coidd  not  turn  aside?  Can  you  suppose, as  rational 
beings,  that  such  a  being  could  be  tempted  .►"  No,  not  any  more 
than  God  Almighty  could  be  tempted.  Perfection  is  perfection, 
and  cannot  he  tempted.  It  is  impossible:  and  here  it  is  proved  to 
a  demonstration,  that  he  came  to  be  an  example  to  the  cliildren  of 
men  ;  a  great  high  priest  and  teacher  in  tliose  things  wliich  concern 
the  salvation  of  the  children  of  men.  And  here  he  did  his  office,  as 
a  great  high  priest  of  the  Jewish  covenant,  in  that  outward  dispensa- 
tion, in  which  he  was  limited  to  the  Jewish  people  as  a  child  of 
Abraham  ;  to  sum  up  all  the  righteousness  of  the  law  ;  by  faithfulness 
to  it :  and  when  he  had  effected  that  part,  hij  the  grace  of  God  that  was 
upon  him,  for  we  read  that  he  grew  in  stature  and  in  favour  with  God 
and  man  ;  and  the  grace  of  God  was  upon  him.'  Then  it  was  not  his 
grace,  but  the  grace  of  God,  communicated  to  him,  as  it  was  co^nmu- 
nicated  to  the  rest  of  Mr aham's  children  /  to  every  one  in  a  sufficient 
degree  to  enable  them  to  come  up  to  the  law  and  commandments 
given  them.  It  will  not  do  for  us  to  suppose,  for  a  moment,  that  the 
Almighty,  when  he  gave  this  law,  did  not  at  the  same  time  give  them 
])Ower  to  fulfil  it  in  all  its  parts.  For  if  he  did  not,  they  could  not 
be  accountable  for  a  neglect.  But  we  see  that  he  did  this,  for  here 
was  a  child  of  Abraham,  endued  icith  his  spirit,  ivhich  he  has  given 
to  every  rational  »reature  te  profit  with.  He  lived  up  to  the  law  and 
covenant  given  by  the  Father,  ami  in  this  he  justified  his  heavenly 
Father  in  giving  thi>;  law  and  covenant,  and  thereby  condemned  the 
Israelites  for  not  fulfilling  it.  Well,  when  he  had  done  this,  for  we 
hear  of  7io  miracles  till  after  all  this  was  done,  ntwie  at  all ;  nor  any 
thiing  of  his  righteousness  or  acts ;  but  now,  when  he  went  into  the 
last  institute  of  the  legal  dispensation,  which  was  called  watery  bap- 
tism, and  the  ministry  of  Joiin,  his  forerunner,  was  nearly  at  an  end, 
divine  wisdom  thought  fit  to  reveal  to  John,  by  what  medium  he 
should  know  who  it  was  that  was  to  baptize  with  the  Holy  Ghost.  It 
was  him  on  whom  the  spirit  should  be  seen  descending  and  resting 
upon  him. 

"  Now,  we  find,  that  when  he  came  up  out  of  the  water,  John  hav- 
ing baptiz,ed  him.  the  Holy  Ghost  descended  in  bodily  shape  like  a 
dove,  and  rested  upon  him.     Now,  whether  this  vras  open  to  John's 

D 


XXVI  INTRODUCTORY  REMARKb. 

external  eye,  or  whether  it  might  not  rather  be  an  expression  of 
John's,  that  as  the  dove  is  the  most  innocent  creature  of  the  feather- 
ed race,  he  made  use  of  it,  to  express  what  he  beheld  in  hiui,  and  in 
this  power  that  descended  upon  him.  This  was  a  power  from  hea- 
ven— an  additional  power  and  gift  from  heaven  ;  as  by  his  righteous- 
ness in  fulfilling  the  law,  he  was  prepared  to  enter  into  a  higher  dis- 
pensation. 

"  I  consider,  according  to  the  tenor  of  the  law,  that  the  whole  de- 
sign was  to  lead  up  some  of  the  Israelites  into  this  state  of  perfec- 
tion, and  fulfilment  of  the  law  ;  and  then  that  it  should  be  abolished, 
rieoce,  the  fulfilment  of  the  law  was  the  abolishment  of  the  law. 
He  abolished  it  by  nailing  it  to  his  cross.  Oh  !  had  the  professors  of 
Christianity  left  it  there,  and  been  willing  to  go  forward,  under  the 
illumination  of  the  Holy  Ghost,  which  alone  could  qualify  Jesus  to 
be  a  gospel  minister;  so  likewise,  according  to  his  own  testimony, 
nothing  ever  did  or  can  qualify  for  the  ministry,  but  the  descending 
of  the  Holy  Ghost  from  heaven,  upon  rational  creatures.  And,  there- 
fore, in  the  same  proportion  as  we  have  the  descending  of  the  holy 
spirit  upon  us,  in  the  same  proportion,  till  we  gain  a  conquest  over 
our  passions  and  propensities,  we  shall  be  more  tempted  and  tried. 
So  it  was  with  Jesus,  when  this  holy  spirit  descended  upon  him,  the 
spirit  drove  him  info  the  wilderness  to  be  tempted  of  Satan. 

"Now,  let  us  pause  a  little,  and  consider  what  is  here  meant.  Can 
it  be  supposed  that  he  was  driven  into  an  outivard  wilderness  ?  Or 
shall  we  not  suppose,  that  he  was  brought,  by  the  power  of  divine 
light,  to  see  the  iciiderness  state  in  his  own  mind?  Because,  in  the 
outward  wilderness  a  man  loses  his  way,  and  meets  with  many  trials; 
and  so  there  is  a  spiritual  wilderness,  where  man  is  tempted  and 
tried.  Here  the  natural  propensities  which  are  fixed  in  man,  no 
doubt  for  an  excellent  purpose,  rise  up  and  attempt  to  gain  an  as- 
cendency over  us.  Here  we  find  it  in  all  things  in  us.  The  pro- 
pensity to  thirst — what  does  it  do?  It  is  a  gift  of  God  to  the  chil- 
dren of  men.  It  leads  them  to  do  that  which  might  sustain  their 
natural  life.  But  if  not  regulated  and  kept  under  subjection  by  the 
immortal  soul,  which  is  placed  in  us  to  regulate  these  animal  desires 
and  propensities,  it  will  become  injurious  to  us,  by  being  indulged  to 
excess.  For  you  know  we  have  many  propensities ;  many  that  are 
necessary  to  us  :  for  we  could  not  eat  or  drink,  or  have  a  desire  to  do 
it,  if  we  had  not  a  propensity  to  it.  We  could  not  fulfil  the  com* 
mand,  to  increase  and  multiply,  and  replenish  the  earth,  had  we  not 
a  desire  which  led  to  it.  These  propensities  are  all  good  in  their 
place  ;  and  we  could  not  answer  the  end  of  our  creation  without  them. 
As  it  is  not  in  bones  to  think,  or  flesh  to  reason,  so  there  is  no  bounds 
to  our  natural  desires:  but  the  soul  must  wait  for  counsel  from  on 
high,  and  direct  tlie  body,  and  by  faithfulness  to  it,  regulate  all  these 
desire?,  and  keep  them  within  the  bounds  of  reason  and  truth.  This 
■was  the  case  with  the  blessed  Jesus,  so  that  he  never  offended  in 
any  one  point ;  but  learnt  obedience  by  the  things  he  suffered.  He 
had  all  these  desires.  The  desire  after  knowledge,  and  the  things  of 
thv  world,  presented  itself  to  his  animal  part ;  and  thus  it  is  said  to 
have  driven  him  into  the  wilderness:  that  is.  he  felt  that  wilderness 


INTRODUCTORY  REMARKS.  XXVU 

%vhich  man  feels,  while  in  a  state  of  probation.  It  is  the  way  in 
whicli  divine  wisdom  speaks  of  the  church,  '  I  will  allure  her,  and 
draw  her  into  the  wilderness,  and  speak  comfortably  unto  her.'  I 
will  allure  her — see,  I  will  draw  her.  Now  what  wilderness  was 
this?  It  was  not  an  outward  wilderness;  but  the  same  which  Je- 
sus was  led  up  into:  and  here  it  was  that  he  was  fried.  Here  the 
tempter  led  him  up  to  aspire  after  the  glory  of  the  world.  He  told 
him  if  he  vvould  fall  down  and  worship  him,  that  he  could  arrive 
at  it — if  he  would  only  submit  to  this  desire,  and  full  down  and  wor- 
ship it,  all  should  be  his:  biit  you  see  how  ready  he  was  to  reply  to 
this  temptation.  Tho  divine  law  always  gives  us  an  answer,  and  if 
we  are  faithful,  toe  shall  be  like  Jesus;  when  we  are  tempted  to  as- 
pire after  the  glories  of  ihe  world.  We  shall  be  always  able  to  give 
a  righteous  answer,  if  we  are  faithful  to  the  truth  in  our  own  minds, 
as  fully  as  he  teas,  no  doubt ;  because  he  is  our  example,  and  we  are 
to  folloAV  his  steps.  Jesus  said, '  Get  thee  behind  me,  satan.'  Oh  ! 
how  often  has  my  poor  soul  been  brought  to  this  point,  when  tempta- 
tions have  arisen,  'Get  thee  behind  me,  satan.'  Oh  !  I  have  seen  that 
it  was  mine  enemy;  the  light  of  truth  has  revealed  it  to  me ;  and  I 
have  felt  sometimes,  in  a  degree,  like  the  blessed  Jesus.  1  have  seen 
that  mine  enemy  hath  wanted  to  exalt  me:  but  I  could  ask  no  honour 
or  power,  for  I  knew  that  he  had  none  to  give,  nor  any  power  to  pre- 
serve me  one  moment. 

" '  Get  thee  behind  me,  satan  :  for  it  is  written,  thou  shalt  worship 
the  Lord  tliy  God,  and  him  only  shalt  thou  serve.'  Is  not  this  the 
case  with  all  of  us  ?  Have  we  not  this  language  in  our  souls;  that 
sometimes  tells  us  it  is  not  right  to  serve  any  thing  else  in  this  world. 
Here,  if  we  are  faithful  to  the  divine  light,  we  shall  in  proportion 
be  ai>le  to  withstand  every  temptation  that  may  assail  us  in  our  state 
of  wilderness,  travel,  and  probation. 

"  We  read  that  he  was  taken  up  and  set  upon  a  pinnacle  of  the 
temple.  And  do  you  suppose  there  was  some  power  vvhich  actually 
took  him  up,  and  set  him  upon  a  pinnacle  ?  No,  I  hope  there  are 
none  so  ignorant  as  to  suppose  so.  It  was  a  temptation  to  exalt  him- 
self, for  his  righteousness — his  goodness.  And  have  you  not,  many 
of  von,  been  set  upon  this  pinnacle  of  High  honour?  Have  you  not 
a  little  religious  pride?  What  was  that  saying  then  to  the  tempter? 
He  was  placed  in  a  dangerous  situation  ;  but  not  more  so  than  the 
soul  is  when  tempted  to  aspire  in  consequence  of  its  righteousness. 
The  tempter  '  saith  unto  him,  if  thou  be  the  son  of  God,  cast  thy- 
self down  :  for  it  is  written,  he  shall  give  his  angels  charge  concern- 
ing thee;  and  in  their  hands  shall  they  bear  thee  up,  lest  at  any  time 
thou  dash  thy  foot  against  a  stone.'"  Pages  252  to  259. 

Sermon  XI.  Trenton.  Page  292.  "If  we  believe  that  God  is 
equal  and  righteous  in  all  his  ways  ;  that  he  has  made  of  one  blood 
all  the  families  that  dwell  upon  the  earth,  it  is  impossible  that  he 
should  be  partial;  and  therefore,  he  has  been  as  willing  to  reveal  his 
■will  to  every  creature,  as  he  was  to  our  first  parents,  to  Moses  and 
the  prophets,  to  Jescjs  Chuist,  and  his  apostles.  He  never  can  set 
ANY  of  these  above  us,  because,  if  he  did,  he  would  be  partial.  His 
love  is  the  same  for  all,  and  as  no  man  can  save  his  brother,  or  give 


3XVU1  INTRODUCTORY  REMARKS. 

a  ransom  for  his  soul,  therefore  (he  Almighty  must  be  the  only  deli- 
verer of  his  people." 

Sermon  V.  Germantown.  "  All  must  go  away.  We  must  wo 
longer  look  to  the  letter,  let  it  come  from  what  source  it  may,  it  is  no 
difference.  He  directed  them  to  wait  for  the  spirit.  'I  will  pray  (he 
Father,  and  he  will  send  you  another  comforter;'  another  than  the 
letter,  and  different  from  any  that  you  ever  heard  veibally /rom  ??i?, 
or  from  men  ;  for  it  is  all  hut  letter ;  all  that  can  come  to  you  through 
your  external  senses.  But  the  will  of  God  manifested  within  us 
never  can  come  through  the  external  senses,  it  must  come  through 
the  spiritual  senses:  and  then  it  will  quicken  the  soul,  open  the 
blind  eye  and  deaf  ear  of  (he  soul,  so  that  it  can  see  and  hear  the 
things  of  God  clearly.  The  tinie  has  come,  I  believe,  when  it  is  ne- 
cessary to  give  up  all  our  old  foundations,  and  suffer  them,  my  friends, 
to  pass  under  judgment,  that  judgment  may  pass  upon  all,  and 
that  this  truth  may  be  revealed.  It  is  expedient  that  I  go  away:  for 
if  I  go  not  away  the  Comforter  will  not  come,  but  if  1  go  away  I 
will  pray  the  Father,  and  he  will  send  you  another  Comforter.^  An- 
other, in  what  respect?  A  spiritual  one  disencumbered  with  any 
thing  corporal ;  entirdy  spiritual  and  nothing  else.  Why  r — Because 
the  soul  of  man  is  purely  spiritual,  and  nothing  can  liave  communion 
with  the  Father  but  that  which  is  spiritual,  an  immortal  soul.  Evtri/ 
thing  thpM  derived  from  the  letter^  must  come  through  the  external 
senses,  anrf  can  only  answer  for  the  outward  creature :  but  when  the 
spiritual  senses  are  quickened  by  the  coming  in  of  the  spirit  of  God, 
and  the  shining  of  his  light  upon  the  soul,  it  opens  a  renewed  inter- 
course with  his  creature  man,  as  he  did  with  our  first  parents  in  the 
beginning  in  Eden's  garden."     Pages  112, 113. 

Same  sermon,  page  119.  "We  have  a  gracious  God  to  do  w'ith, 
who  is  able  to  give  all  that  is  necessary.  If  the  Scriptures  were  abso- 
lutely necessary,  he  had  power  to  communicate  them  to  all  the  nations 
of  the  earth.  For  he  has  his  way  as  a  path  in  the  clouds ;  he  knows 
how  to  deal  out  to  all  his  rational  children.  But  they  were  not  ne- 
cessary, and  perhaps  not  suited  to  any  other  people  than  they  to 
whom  they  were  written.  Is  it  to  be  supposed  that  he  has  neglected 
any  nation  ?  Can  we  suppose  that  he  has  forgotten  the  rest  of  the 
nations  of  the  earth?  No,  he  has  dispensed  a  suitable  law,  to  answer 
every  purpose,  as  completely  as  the  law  to  the  Israelites  answered 
for  them ;  for  otherwise  he  is  a  partial  God. 

Sermon  VI.  Abington.  "The  New  Testament  so  called,  which  is 
usually  bound  up  in  the  book  called  the  Bible,  comprehends  no  cove- 
nant; there  is  nothing  in  it  that  appertains  to  a  covenant.  It  consists 
chieffy  and  principally  in  a  biographical  account  of  the  birth,  the 
miracles,  and  the  excellent  life  of  Jesus  Christ,  the  son  of  Mary,  and 
of  the  epistles  and  writings  of  his  apostles.  But  the  covenant  made 
with  Israel,  as  comprehended  in  what  is  called  the  Old  Testament, 
was  a  real  covenant,  and  was  bound  in  a  very  solemn  manner,  and 
had  its  witnesses."    Page  124. 

Sermon  VIl.  page  163.  "Nothing  can  write  God's  law  upon 
our  hearts  but  the  finger  of  God,  There  it  it  is,  then,  that  we 
must  gather,  as  the  only  place  of  safety  j  there  the  work  is  to  be 


INTRODUCTORY  REMARKS.  XXIX 

done.  It  is  there,  we  find  our  enemy,  if  we  have  any,  and  there 
we  must  find  our  friend.  But  people  are  too  generally  looking 
outward  to  find  God  ;  and  in  this  outward  looking,  they  are  told  about 
a  devil ;  some  monstrous  creature,  some  self-existing  creature,  that 
is  terrible  in  power.  Now  all  this  seeking  to  know  God,  and  this 
devil  or  the  serpent  without,  is  the  work  of  daikness,  superstition, 
and  tradition.  It  hath  no  foundation;  it  is  all  breath  and  wind, 
without  the  power.  We  need  not  look  without  for  enemies  or  friends, 
for  we  shall  not  find  them  witliout.  Our  enemies  are  those  of  our 
own  household,  our  own  propensities  and  unruly  desires,  are  our 
greatest,  and  I  may  almost  say,  our  alone  enemies." 

Sen., on  XI.  Trenton,  293.  "  There  is  nothing  can  give  us  faith 
but  God.  Faith  is  the  gift  of  God.  But  this  faith  in  creeds  and  the 
traditions  of  our  fathers,  what  is  it  ?  It  is  worse  than  nothing.  We  had 
better  have  no  faith  at  all.  It  is  no  better  than  the  faith  of  devils.  Thou 
bflievest  that  there  is  one  God ;  thou  dost  well :  the  devils  also, 
believe  and  tremble."  Who  are  the  devils? — Apostate  men  and 
women,  who  go  contrary  to  God.  They  are  all  devils.  Every 
thing  that  is  in  opposition  to  the  will  of  God  is  a  devil.  In  short, 
they  are  nothing  but  what  opposes  the  law  of  light  and  the  spirit  of 
truth  in  the  heart;  nothing  but  what  is  in  opposition  to  the  law  of 
God  ;  and  that  devil  is  in  us  all ;  as  sure  as  the  kingdom  of  Gucl  is  in 
nSy  so  sure  the  devil  is  in  us.  Were  you  ever  tempted  by  any  devil 
but  one  in  your  own  souls?  No:  you  never  were. — There  it  is  that 
we  come  to  know  God,  and  no  where  else.  It  is  the  only  place 
where  he  is  manifested." 

Such  are  the  absurd,  inconsistent,  and  antichristian  sentiments  of 
Elias  Hicks;  and  to  support  these,  the  compilers  of  the  pamphlet 
have  adduced  their  quotations  from  the  writings  of  primitive  Friends. 
It  being  iuUy  proved,  and  well  known,  that  not  only  Elias  Hicks, 
but  many  of  his  adherents,  do  openly  and  publickly  deny  the  niiracu- 
lous  conception,  divinity,  and  atonement  of  Christ,  and  the  autiien- 
ticity,  and  divine  authority  of  Holy  Scripture;  ,and  the  compilers 
having  made  their  extracts  purposely  to  prove  that  our  early  Friends 
were  coincident  in  their  faith;  we  consider,  that  the  publication  of 
the  pamphlet,  is,  undeniably,  a  renewal  of  the  often  refuted  charge 
against  the  Society,  of  denying  the  doctrines  of  the  christian  reli- 
gion. 

iVb^e. — The  limits  of  this  work  will  not  admit  of  extending  our 
quotations  from  the  Sermons  to  great  length.  We  can  enibrace  bid 
few  of  the  objectionable  sentiments  with  which  the  ivhole  volume  is 
replete.  Those  we  have  quoted,  are  amply  sutlicient  to  show  the 
striking  contrast  between  the  christian  doctrines  of  the  Quakers,  and 
the  notions  of  Elias  Hicks.  The  books  from  which  we  have  made 
our  extracts  are  easily  accessible  to  all,  and  we  respecffiilly  recom- 
mend those  persons  who  read  them,  to  compare  the  sentiments  they 
contain,  with  those  asserted  by  "primitive  Friends,"  in  the  extracts 
given  in  the  following  pages. 


A  VINDICATION  ^ 

OF  THE  QUAKERS,  &c. 

CHAPTER  L 

Defence  of  M'^illiam  Penn,  from  the  charg-es  of  denying'  the  Three  that  bear 
record  in  Heaven — the  Godhead  of  Jesus  Christ — his  Propitiatory  Sacrificej 
»nd  the  Authenticity  of  Holy  Scripture,  &c, 

SECTION  I. 

OF  THE  "  SANDY  FOUNDATION  SHAKEN." 

In  the  year  1666,  William  Penn  was  convinced  of  the  truth  of  the 
principles  held  by  the  Society  of  Friends,  and  joined  himself  to  their 
religious  communion.  Possessing  an  active  and  uncommonly  vigor- 
ous mind,  cultivated  by  a  liberal  education,  and  disciplined  in  the 
school  of  Christ,  he  was  eminently  qualified  for  promulgating,  and 
successfully  defending,  the  doctrines  of  the  christian  religion.  The 
seventeentli  century  is  knovi^n  to  have  been  remarkable  for  the  dis- 
sensions which  existed  in  England,  among  the  different  denomina- 
tions of  religious  professors.  Publick  disputes  upon  the  subject  of 
christian  faith,  were  very  common,  and  it  too  frequently  happened, 
that  tliey  were  managed  without  due  regard  to  that  divine  charity 
which  is  pure,  gentle,  and  easy  to  be  entreated.  An  extraordinary  de- 
gree of  interest  seemed  to  be  awakened  in  many  persons,  relative  to  the 
important  concerns  of  the  soul's  salvation,  and  many  were  seeking 
after  the  knowledge  of  the  truth,  with  hearts  humbly  disposed  to  era- 
brace  it,  in  full  faith. 

The  religious  Society  of  Friends,  then  in  its  very  infancy,  had  ra- 
pidly increased  in  numbers;  and  as  its  doctrines  were  but  little  un- 
derstood, and  often  misrepresented ;  its  members  were  frequently 
engaged,  publickly  to  defend  themselves  from  the  aspersions  of  their 
enemies.  Hence,  they  were  often  involved  in  disputations,  in  the 
management  of  which,  as  well  as  in  their  controversial  writings, 
they  used  expressions  which  may  sound  harsh  to  modern  ears; 
great  allowance,  however,  is  certainly  to  be  made  for  the  improve- 
ment in  language,  and  the  refinement  in  taste  and  manners  since 
their  day. 

It  was  not  to  be  supposed,  that  a  mind  like  Penn's  would  long  re- 
main an  idle  spectator  of  the  commotions  which  prevailed  among  his 


32 

fellow  professors  of  the  christian  name.  Called  of  God  to  the 
ministry  of  the  gospel,  animated  by  an  ardent  desire  for  the  good 
of  souls,  he  soon  became  a  zealous  preacher  of  the  religion  of  Je- 
sus Christ;  and  very  early  in  life,  was  engaged  publickly  to  de- 
fend the  Society,  against  the  calumny  of  its  accusers. 

Two  of  the  hearers  of  one  Thomas  Vincent,  a  presbyter  in  the 
Spittle  Yard,  London,  having  gone  over  to  the  Quakers,  their  former 
pastor  took  offence  thereat,  and  charged  the  Society,  with  holding 
"  the  most  erroneous  and  damnable  doctrines."  ft  was  not  long  be- 
fore Penn  heard  of  this,  and  in  conjunction  with  his  intimate  friend, 
George  Whitehead,  demanded  an  opportunity  of  publickly  vindica- 
ting their  injured  christian  reputation.  A  conference  accordingly 
took  place,  in  which  several  pinnts  of  faith  were  discussed,  some- 
what at  length,  but  nothing  finally  concluded  upon.  William  Penu 
finding  that  they  were  not  likely  to  be  fairly  or  decently  heard,  de- 
termined upon  statin^  the  grounds  of  the  controversy  between  them 
and  Vincent,  in  another  manner  ;  and  with  this  view,  wrote  his  trea- 
tise entitled  "The  Sandy  Foundation  Shaken,  &c.;"  which  was  pub- 
lished in  1668,  within  two  years  after  he  had  joined  the  Society  of 
Friends,  and  when  he  was  only  in  the  twenty-fourth  year  of  his 
age. 

No  sooner  was  this  work  published,  than  William  Penn  was  ac- 
cused of  being  a  Socinian,  denying  the  divinity  of  Christ,  &c.  and 
committed  close  prisoner  to  the  Tower;  and  it  is  somewhat  surpris- 
ing, that  notwithstanding  he  has  often  denied  and  repelled  the 
charge,  yet,  to  this  day,  the  Sandy  Foundation  is  adduced  to  prove 
him  a  Socinian.  The  compilers  of  the  pamphlet  are  not  the  first 
who  have  quoted  this  book  of  William  Penn's,  to  sanction  their  apos- 
tacy  from  the  christian  doctrines  of  the  Quakers.  About  the  year 
1801,  Hannah  Barnard,  a  minister  of  the  Society  of  Friends,  being 
then  in  England,  on  a  religious  errand,  adopted  notions  somewhat 
similar,  though  far  more  rational  and  consistent,  than  those  now  pro- 
mulgated by  Elias  Hicks;  and  was  disowned  from  the  Society  there- 
for. A  writer  under  the  name  of  "  Verax,"  undertook  the  defence 
of  her  doctrines,  and  published  a  work  to  show  their  consistency  with 
those  of  primitive  Friends  ;  asserting  that  they  were  all  Socinians; 
and  among  the  authorities  which  he  quoted  to  confirm  this,  he  placed 
particular  stress  upon  Penn's  Sandy  Foundation  Shaken.  He  was 
ably  refuted  by  John  Bevans,  and  the  doctrines  of  (he  early  Qua- 
kers proved  to  be  scriptural,  in  a  work  known  under  the  title  of 
"  Bevans'  defence  of  the  Society  of  Friends."  Notwithstanding  this 
refutation,  the  compilers  now  present  us  with  a  new  edition  of  a 
part  of  the  Sandy  Foundation  Shaken,  as  authority  for  Elias  Hicks' 
denial  of  the  divinity  and  atonement  of  Jesus  Christ. 

Such  a  construction  of  William  Penn's  argument,  can  only  pro- 
ceed from  ignorance  or  wilful  perversion;  since  it  is  obvious,  from 
his  own  statement  of  the  dispute,  that  neither  of  the  above  articles  of 
faith,  were  discussed  in  the  conference  with  Thomas  Vincent,  nor 
treated  of  by  Penn  in  his  book.  The  title  page  alone,  is  sufficient 
evidence  of  this  assertion — it  runs  thus,  "The  Sandy  Foundation 
Shaken;  or  those  so  generally  believed  and  applauded  doctrines,  of 


33 

One  God,  subsisting  in  thhee  distinct  and  separate  persons;  the 
impossibility  of  God's  pardoning  sinners,  withouf  a  plenary  satisfac- 
tion ;  and  tlie  justification  of  impure  persons.,  by  an  imputative 
righteousness;  refuted  fron^  the  authority  of  scripture  testimonies, 
and  right  reason." 

In  stating  the  argument  in  relation  to  the  Trinity,  William  Penn 
says :  "The  question  was  this,  Whether  we  ov/ned  One  Godhead,  sub- 
sisting in  three  distinct  and  separate  persons,-^  &c.;  and  lest  in  treat- 
ing upon  the  subject,  he  should  have  used  any  expression,  which 
mi^ht  be  considered  as  a  denial  of  the  scripture  doctrine  of  the 
"  Three  that  bear  record  in  Heaven;"  he  very  prudently  guards  the 
reader  against  such  a  misconstruction  of  his  meaning,  by  this  cau- 
tion, "  Mistake  me  not,  ive  never  have  disowned  a  Father,  Word  and 
Spirit,  which  are  One  ;  but  men^s  inventions J'^ 

Besides  the  clear  testimony  of  William  Penn,  on  this  subject,  we 
have  the  collateral  evidence  of  his  companion,  George  Whitehead. 
It  appears  that  Thomas  Vincent,  their  opponent,  put  the  same  con- 
struction upon  Penn's  language  as  our  compilers  now  do,  and  charged 
him  with  a  denial  of  the  doctrines  of  the  christian  religion.  To  defend 
Penn  and  himself  against  this  illiberal  opinioji,  George  Whitehead 
wrote  and  published  a  book  in  1699,  which  he  entitled,  "The  Divi- 
nity of  Christ  and  Unity  of  the  Three  that  bear  record  in  Heaven ; 
with  the  blessed  end,  and  eftects,  of  Christ's  appearance,  coming  in 
the  flesh,  suffering,  and  sacrifice  for  sinners,  confessed  and  vindicat- 
ed by  his  followers,  called  Quakers."* 

In  this  treatise,  he  states  the  objection  made  by  William  Mad- 
dox,  one  of  Thomas  Vincent's  coadjutors,  as  follows :  "  You,  by  re- 
fusing to  call  them  the  three  divine  Hees,  have  made  it  manifest, 
that  your  quarrel  is  not  with  the  word  "  person,"  as  some  thea 
apprehended;  but  with  the  doctrine,  or  fundamental  truth  expressed 
by  the  three  persons,  viz:  the  modal  distinction,  and  essential  union, 
er  oneness  of  the  Father,  Son,  and  Holy  Ghost :"  To  which  George 
Whitehead  answers — "  It  is  manifest  that  some  of  the  hearers,  that 
were  present  at  our  debating  this  matter,  had  a  better  apprehension 
and  understanding  of  us,  than  you  prejudiced  opposers  had  :  for 
some  of  them  apprehended,  that  we  opposed  your  unscriptu- 
ral  terms  ;  and  words  put  upon  the  Deity,  and  not  that  we  oppos- 
ed e\iher  the  Divinity,  or  Union  of  Father,  Son,  or  Holy  Ghost; 
neither  did  we  in  the  least,  go  to  quarrel  with  any  fundamental 
truth.  Yea,  and  it  was  evident  to  many,  that  we  found  fault,  with 
your  miscalling  and  misrepresenting  the  Father,  the  Word  an«l  Spi- 
rit; and  never  in  the  least  opposed,  nor  questioned  their  being  Three 
such  as  mentioned  in  the  scripture  ;  to  wit.  The  Father,  Son,  and  Ho- 
ly Ghost;  but  there  opetdy  confessed  to  the  fundamental  truth  of 
them,  in  scripture  terms."     p.  23. 

Again — "And  as  for  his  (T.  Vincent's)  railing  against  William 
Penn,  and  accusing  him,  with  denying  that  the  Lord  Jesus  Christ  is 
God,  and  of  denying  the  Divinity  of  Christ,  and  Holy  Ghost;  and 
with  thrusting  the  Lord  Jesus  Christ  oft",  from  the  throne  of  his  God- 

•  See  «*  Bevans'  defence  of  Friends,"  pages  38,  39,  40,  41, 
E 


34 

head,  &c.  I  have  not  yet  perceived  any  strength,  or  weight  of  argu- 
ment, from  either  T.  Vincent,  or  his  brethren,  that  has  convicted 
William  Penn  as  guilty  herein;  his  showing  the  absurdity  of  T. 
Vincent's  doctrines,  and  both  unscriptura!  and  unreasonable  distinc- 
tions, and  his  denial  thereof;  is  neither  a  denial  of  the  Son,  nor  Spi- 
rit, nor  the  divinity  of  either:  but  the  apparent  falseness  of  these 
railing  accusations,  with  the  consequences  thereof,  against  William 
Penn  in  this  thing,  touching  the  divinity  of  Christ,  &c.  appears  in  his 
[William  Penn's]  own  book,  (viz.  Sandy  Foundation,  &c.)  p.  14. 
"Of  Christ  being  the  only  God,  and  the  divine  nature  being  insepa- 
rable to  each,  (whom  they  call)  person  ;  each  person  having  the 
whole  divine  nature,  'lie  Son  in  the  Father,  and  the  Spirit  in  the 
Son,  unless  the  Godhead  be  as  incommunicable  to  the  person  (so  call- 
ed), as  they  are  reported  to  be  among  themselves,"  "^aith  William 
Penn.  Doth  not  William  Penn  herein,  own  the  divinity  of  Christ, 
and  Holy  Spirit  ?  Let  the  indifferent  judge  how  T.  Vincent  hath 
wronged  him;  and  then  William  Penn's  admonition,  page  15,  saith; 
"  Apply  thy  mind  unto  the  light  and  grace,  which  brings  salvation, 
that  by  obedience  thereunto,  those  mists,  tradition  hath  cast  before 
thy  eyes,  may  be  expelled,  and  thou  receive  a  certain  knowledge  ot 
that  one  God,  whom  to  know  is  life  eternal,  not  to  be  divided, 
but  One  pure,  entire  and  eternal  Being;  who,  in  the  fulness  of  time, 
sent  forth  his  Son,  as  the  true  light,  which  enlighteneth  every  man, 
that  whosoever  followed  him  (the  light),  might  be  translated  from 
the  dark  notions,  and  vain  conversations  of  men,  to  this  holy  light, 
in  which  only  sound  judgment  and  eternal  life  are  obtainable;  he 
[Christ  Jesus]  testified  the  virtue  of  if,  and  has  communicated  unto 
all,  such  a  proportion  as  may  enable  them  to  follow  his  example." — 
[Thu^s  tar  William  Penn.]  "Now  mark,  whether  herein  he  has  not 
owned  the  divinity  of  the  Son,  when  thus  plainly  he  hath  confessed 
to  his  light,  both  as  to  its  extent  and  virtue." 

George  Whitehead  then  complains  of  T.  Vincent's  falsely  compar- 
ing William  Penn  to  Arius,  and  thus  proceeds — ''But  further,  how 
evidently  has  W^illiam  Penn,  in  his  18, 19,  21  pages,  owned  and  con- 
fessed Christ,  the  Son  of  God,  and  his  light  and  grace,  both  for  re- 
mission of  sins,  reconciliation,  salvation  of  men,  life  eternal,  and  as 
he  is  the  only  begotten  of  the  Father,  the  gift  and  expression  of  eter- 
nal love,  for  salvation.  Now  can  any  thing  have,  or  work,  these  ef- 
fects, that  is  not  divine?  Is  not  Christ's  divinity,  virtue,  divine 
light,  and  power,  plainly  confessed  by  William  Penn  herein,  as  also  to 
his  being  God,  page  21.  How  grossly  have  these  Presbyterians  wrong- 
ed him,  in  charging  the  contrary  upon  him;  and  are  not  they  rather 
justly  chargeable  herein,  with  denying  the  divinity  of  Christ,  in  set- 
ting so  slight,  by  his  light  in  every  man,  as  they  have  done ;  one  call- 
ing it  an  idol,  another  cautioning  not  to  follow  its  guidance — but  the 
divinity  of  Christ,  and  the  honour  due  to  him,  far  be  it  from  us  to  de- 
ny, as  these  men  have  done  :  and  the  scripture  instances  in  that  case, 
we  both  know  and  own.  John  iii.  IS,  viii.  58.  Rom.  ix.  5i  Phil. 
ii.  6, 10.     Coloss.  i.  16,  17.     Heb.  i.  3,  8." 

In  reply  to   the  charge  of  Socinianism,  George  Whitehead  re- 
marks, "  1  have  heard  of  some,  beyond  the  sea,  that  went  under  that 


35 

name,  Socinians;  who  were  accused  with  denying  the  divinity  of 
Christ;  but  I  know  of  none  here,  that  either  deny  the  divinity  of 
Christ,  or  him  to  be  of  one  substance  with  the  Father;  if  our  oppo- 
sers  do  know  of  any  such,  (hey  may  tell  them  of  it,  and  nor  accuse  the 
innocent  with  the  guilty,  as  they  have  done  to  us.  We  had  no!  our 
principles  either  from  Arius  or  Socinus,  neither  did  we  ever  deny 
the  divinity  of  Christ,  or  his  being  of  the  same  substance  with  the 
Father,  as  Arius,  Socinus,  and  others  are  accused  ;  so  that  therein 
we  are  very  unjustly  compared  and  misrepresented,  for  which  I  can 
say,  the  Lord  forgive  these  our  prejudiced  opposers.  But  it  is  no 
strange  thing  for  us  to  be  called  by  nicknames,  by  these  and  such 
false  accusers ;  for  one  while,  they  were  wont  to  revile  us  for  wanting 
learning,  being  illiterate,  &c.  another  while,  they  accused  us  falsely, 
with  being  Free-Willers,  Arminians,  &c.  because  we  plead  for  the 
free  grace  of  God,  to  all  men;  and  now  we  are  falsely  reckoned  So- 
cinians, and  most  injuriously  accused  with  denying  the  divinity  of 
Christ,  the  Son  of  God,  which  vve  are  ever  always  clear  of;  still  .  on- 
fessing  him,  according  to  the  Scripture.-,  bofl;  in  his  sufferings,  do- 
minion, and  glory,  who  is  the  same  yesterday,  to-day,  and  forever." 
—  Tf Whitehead's  Divinity  of  Christ,  pages  32,  S3,  34,  38,  39.— ^e- 
vans'  Defence,  page  41. 

Now,  it  must  certainly  be  admitted,  that  one  who  was  so  inti- 
mately acquainted  with  William  Penn  ;  who  w^as  associated  with 
him  in  the  dispute  with  Thomas  Vincent ;  and  who  had  heard  Wil- 
liam Penn  himself,  declare  his  sentiments  upon  these  important 
doctrines  then  discussed;  must  be  a  more  competent,  and  credible 
witness,  of  the  real  belief  of  this  worthy  man,  than  our  modern 
compilers,  or  any  of  those  who  unite  with  them  in  accusing  William 
Penn  of  denying  the  divinity  and  atonement  of  Jesus  Christ. 

Francis  Bugg,  who  used  great  exertions  to  injure  the  character  of 
the  early  Friends,  appears  to  have  coincided  with  the  compilers,  in 
their  construction  of  William  Penn's  argument.  He  publickly  charg- 
ed him  with  unbelief,  in  his  libellous  treatise,  entitled  "Quakerism 
Drooping;"  to  which  Richard  Claridge," a  learned  and  highly  esteem- 
ed writer"  in  the  Society  of  Friends,  thus  replies,  in  "  An  Essay  on 
the  Doctrine  of  Christ's  Satisfaction,  &c." 

"That  which  William  Penn  refuted,  was  not  the  doctrine  of  the 
Holy  Trinity,  as  it  is  declared  of  in  the  Scriptures  of  truth  ;  but  the 
notion  of  three  distinct  and  separate  persons,  as  Jie  title  page  plainly 
shows ;  or  the  trinity  of  distinct  and  separate  persons  in  the  unifi/  of 
essence,  page  12.  l^ie  imagined  trinity,  page  16.  For  fi'illiani 
Penn  sincerely  owned,  and  doth  own,  the  Scripture  trinity.  Father, 
Son,  and  Holy  Ghost.  Matt,  xxviii.  J9,  &c."  Richard  Claridge 
then  proceeds  to  make  many  Scripture  quotations,  to  show  that  the 
Three  are  one.  In  a  note  upon  this  pas^ajje,  he  gives  the  following 
extract  from  William  Penn's  Key,  page  17,  edit.  1693.  "They, 
(the  Quakers,)  believe  in  the  Holy  Trinity  of  Father,  Word,  and 
Spirit,  John  i.  I.  xiv.  9.  Rom.  ix.  5.  1  John  v.  7.  And  that  these 
Three  are  truly,  and  propeilv  One."  "They  own  the  Scripture 
Trinity,  or  Holy  Three,  f-f  Father,  Word,  and  Spirit,  to  be  truly 
and  properly  One.  That  Christ  is  God,  and  that  Christ  is  man  :  that 


36 

he  came  in  the  flesh,  died,  rose  again,  ascended  and  sits  on  God's 
right  hand,  the  only  sacrifice  and  mediator  for  man's  happiness." — 
Ibid,  pages  S3,  34. 

We  shall  now  adduce  the  explanations  which  William  Penn  has 
given,  in  regard  to  his  belief  in  the  divinity  of  Christ,  and  the  object 
of  his  argument,  in  the  Sandy  Foundation  Shaken.  Soon  after  the 
publication  of  this  work,  he  was  committed  to  the  Tower ;  and  while 
a  prisoner  there,  he  wrote  his  essay  entitled,  "  Innocency  with  her 
open  face,  presented  by  way  of  Apology  for  the  book  entitled  the 
Sandy  Foundation  Shaken,  &c."  in  which  he  thus  alludes  to  the 
cause  of  his  confinement:  "That  which  I  am  credibly  informed  to 
be  the  greatest  reason  for  my  imprisonment,  and  that  noise  of  blas- 
phemy which  hath  pierced  so  many  ears  of  late,  is  my  denying  the 
divinity  of  Christ,  and  divesting  him  of  his  eternal  Godhead  ;  which 
most  busily  hath  been  suggested,  as  well  to  those  in  authority,  as 
maliciously  insinuated  amongst  the  people."  He  then  enters  into  an 
argument  of  considerable  length,  to  prove  the  Godhead  of  Jesus 
Christ, which  he  thus  concludes: — "In  short,  this  conclusive  argu- 
ment for  the  proof  of  Christ,  the  Saviour's,  being  God,  should  cer- 
tainly persuade  all  sober  persons  of  my  innocency,  and  my  adver- 
saries malice.  He  that  is  the  everlasting  Wisdom,  divine  Power, 
the  true  Light,  the  only  Saviour,  the  creating  Word  of  all  things, 
whether  visible  or  invisible,  and  their  upholder,  by  his  own  power, 
is,  without  contradiction  God — but  all  these  qualifications,  and  divine 
properties,  arc  by  the  concurrent  testimonies  of  Scripture,  ascribed 
to  the  Lord  Jesus  Christ;  therefore,  without  a  scruple,  I  call  and 
believe  him,  really  to  be,  the  mighty  God.  And  for  a  more  ample 
satisfaction,  let  but  my  reply  to  J.  Clapham  be  perused,  in  which 
Christ's  divinity  and  eternity  is  very  fully  asserted." — Vol,  I.  page 
268.  : 

Again,  in  the  same  treatise,  he  says,  "And,  (to  shut  up  my  apolo- 
gy for  religious  matters,)  that  all  may  sec  the  simplicity.  Scripture 
doctrine,  and  phrase  of  my  faith,  in  the  most  important  matters  of 
eternal  life,  I  shall  here  subjoin  a  short  confession.  'I  sincerely 
own,  and  unfeignedly  believe,  (by  virtue  of  the  sound  knowledge 
and  experience  received  from  the  gift  of  thaf  holy  unction,  and  di- 
vine grace,  inspired  from  on  high,)  in  one,  holy,  just,  merciful,  al- 
mighty, and  eternal  God;  who  is  the  Father  of  all  things;  that  ap- 
peared to  the  holy  patriarchs  and  prophets  of  old,  at  sundry  times 
and  in  divers  manners;  And  in  one  Lord  Jesus  Christ,  the  everlast- 
ing Wisdom,  divine  Power,  true  Light,  only  Saviour  and  Preserver 
of  all ;  the  same  one,  holy,  just,  merciful,  almighty,  and  eternal  God; 
who  in  the  fulness  of  time,  took,  and  was  manifested  in  the  flesh;  at 
which  time  he  preached,  (and  his  disciples  after  him,)  the  everlasting 
gospel  of  repentance,  and  promise  of  remission  of  sins,  and  eternal 
life,  to  all  that  heard  and  obeyed ;  who  said  "  he  that  is  with  you  (in 
the  flesh)  shall  he  in  you  (by  the  Spirit;)  and  though  he  left  them  (as  to 
the  flesh,)  yet  not  comfortless ;  for  he  would  come  to  them  again  (in  the 
Spirit ;)  for  a  little  while,  and  they  should  not  see  him  (as  to  the 
flesh;)  again  a  little  while  and  they  should  see  him  (in  the 
spirit;)  for  the  Lord  (Jesus  Christ)  is  that  Spirit,  a  manifestation 
whereof  is  given  to  every  one  to  profit  withal ;  In  which  Holy  Spirit, 


37 

I  believe,  as  ihe  same  almighty  and  eternal  God,  wlio  as  in  those 
times  he  ended  all  shadows,  and  became  the  infallible  guide  to  them 
that  walked  therein ;  by  which  they  were  adopted  heirs  and  co-heirs 
of  glory  ;  so  am  la  living  witness,  that  the  same  holy,  just,  merciful, 
almighty,  and  eternal  God,  is  now  as  then  (after  this  tedious  night  of 
idolatry,  superstition,  and  human  inventions,  that  hath  overspread 
the  world,)  gloriously  manifested  to  discover,  and  save  from  all  ini- 
quity, and  to  conduct  unto  the  holy  land  of  pure  and  endless  peace, 
in  a  vvord  to  tabernacle  in  men.  And  I  also  firmly  believe,  that  with- 
out repe!j(ing,  and  forsaking  of  past  sins,  and  walking  in  obedience 
to  this  heave). ly  voice,  which  would  guide  into  all  truth,  and  estab- 
lish there;  remission  and  eternal  life  can  never  be  obtained;  but  un- 
to them  that  fear  his  name,  and  keep  his  commandments,  they,  and 
they  only,  shall  have  right  unto  the  tree  of  life;  for  whose  name 
sake,  I  have  been  made  willing  to  relinquish  and  forsake  all  the 
vain  fashions,  enticing  plea'^ures,  alluring  honours,  and  glittering 
glories  of  this  transitory  world,  and  readily  to  accept  the  portion  of 
a  fool,  from  this  deriding  generation,  and  become  a  man  of  sorrows 
and  a  perpetual  reproach  to  my  familiars;  yea,  and  with  the  greatest 
cheerfulness,  can  obsignate  and  confirm  (with  no  less  seal  than  the 
loss  of  whatsoever  this  doting  world  accounts  dear)  this  faithful  con- 
fession ;  having  my  eye  fixed  upon  a  moie  enduring  substance,  and 
lastino;  inheritance;  and  being  most  infallibly  assured,  that  when 
time  shall  be  no  more,  I  shall,  (if  faithful  hereunto,)  possess  the  man- 
sions of  eternal  life,  and  be  received  into  his  everlasting  habitation 
of  re«*  and  glory.'"     Pages  269,  270. 

William  Penn  having  referred  to  his  reply  to  Jonatlinn  Clapham, 
for  a  more  ample  declaration  of  his  belief  in  Christ's  eternal  divinity, 
we  shall  extract  the  following: — "Thou  must  not,  reader,  frcm  my 
quer^'ing  thus,  conclude  we  do  deny,  (as  he  has  fiilsely  charged  us,) 
those  glorious  Three  which  bear  record  in  heaven,  the  Father,  Word, 
and  Spirit;  neither  the  infinity,  eternity,  and  divinity  of  Jesus  Christ, 
for  that  we  know  he  is  the  mighty  God  ;  nor  what  the  Father  sent  his 
Son  to  do,  on  the  behalf  of  lost  man;  declaring  to  (he  whole  world 
we  know  no  other  name,  by  which  atonement,  salvation,  and  plente- 
ous redemption  comes;  but  by  his  name,  are,  according  to  our  mea- 
sures, make  sensible  of  its  mighty  power." — Works,  Vol.IL  page  14. 
Again  to  Jonathan  Clapham's  charge,  that  the  Quakers  openly  deny 
the  doctrine  of  the  Tiiniiy ;  after  declaring  this  is  not  a  Scripture 
phra><e,  but  an  invented  term,  Penn  proceeds,  "  Yet  if  by  Trinity,  he 
understands  those  three  Witnesses  in  heaven,  Father,  Wor«l,  and 
Spirit;  he  should  have  better  acquainted  himself  with  what  we 
disown,  ihan  ignoran<ly  thus  to  blnze  abroad  our  open  denial  of  what 
we  most  absolutely  credit  and  believe. ''''     Ibid,  page  18. 

We  appiehend  that  we  have  adduced  suflioient  evidence  from 
William  Penn  and  his  cotemporary  writers,  to  show  clearly 
that  he  was  a  firm  believer  in  the  Holy  Sciipture  Trinity  of 
Three  that  boar  record  in  heaven ;  and  also  in  the  manhood,  and 
6forf/iea(/ of  Jesus  Christ.  It  now  only  remains  for  us  to  show  that 
in  his  aigutnent  on  the  doctrine  of  satisfaction  and  justification,  he 
not  only  had  no  intenrion  to  undervalue,  or  to  deny,  that  holy  otter- 
ing of  the  body  of  Christ  Jesus  for  sin,  or  the  imputation  of  Christ's 


,  38 

righteousness  to  the  saints ;  but  that  these  formed  no  part  of  the  sub- 
ject under  discussion.  We  shall  again  avail  ourselves  of  Richard 
Claridge's  defence  of  William  Penn. 

He  says,  "  And  as  we  distinguish  between  a  Scripture  Trinity,  Fa^ 
ther,  Son,  and  Holy  Ghost,  which  we  nnfeignedly  believe;  and  that 
humanly  devised  Trinity,  of  three  distinct  and  separate  persons,  which 
we  receive  not,  because  the  Holy  Sciiptu res  mak^  no  n.eiuion  of  ii: 
so  we  distinguish  between  Scripture  redemption,  and  the  vulgar  doc- 
trine of  satisfaction.  The  first  we  receive,  ihe  second  we  reject.  And 
because  Francis  Buggharh  deal  unfaithfully  wiih  William  Penn, in 
not  citing  William  Penn's  account  of  the  vulgar  doctrine  of  satisfac- 
tion, which  he  only  oppugns  ;  and  Francis  Bugg  could  not  but  be  sen- 
sible, if  cued,  would  have  cleared  up  the  matter  to  every  judicious 
and  impartial  reader,  I  shall  therefore  transcribe  it  in  William  Penn's 
own  words,  as  followeth: — 'That  man  having  transgressed  the 
righteous  law  of  God,  and  so  exposed  to  the  penalty  of  eternal 
Wrath,  its  altogether  impossible  for  God  to  remit,  or  forgive,  without 
a  plenary  satisfaction;  and  that  there  was  no  other  way,  by  which 
God  could  obtain  satisfaction,  or  save  men,  than  by  inflicting  the 
penalty  of  infinite  wrath  and  vengeance^  on  Jesus  Christ,  the  second 
person  of  the  Trinity  ;  who  for  sins  past,  present,  and  to  come,  hath 
wholly  borne  and  paid  it,  (whether  for  all  or  but  some,)  to  the  of- 
fended infinitejusticeof  his  Father.' — Satuly  Foundation,  page  16. 

"  So  that  by  this  it  appears  evidently,  that  it  was  not  the  doctrine 
of  satisfaction,  taken  simply,  and  according  to  the  true  sen^e  of 
Scripture,  (though  the  word  satisfaction  is  no  Scripture  word,  and 
were  better  to  be  omittt'd  than  used,)  but  the  vulgar  doctrine  of  it, 
which  hath  no  foundation  in  Scripture,  and  containeth  several  things 
in  it,  that  many,  both  ancient  and  modern  writers,  do  not  allow." — 
See  Works,  pages  423,  424. 

Again,  on  page  437,  Richard  Claridge  adds,  "It  was  not  the  doc- 
trine of  satisfaction,  taken  simply,  and  in  the  true  sense  of 
Scripture,  that  William  Penn  opposed,  as  I  said  before,  page  424, 
but  the  vulgar  and  mistaken  doctrine  of  it,  viz.  The  impossibility  of 
God's  forgiving  sin  upon  re[-:entance,  without  Christ's  paying  his 
justic-e,  by  suffering  infinite  vengeance,  and  eternal  death,  for  sins 
past,  present,  and  to  come;  a  rigid  satisfaction.  And  therefore  says 
he,  [William  Penn,]  'I  can  boldly  challenge  any  person,  to  give  me 
one  Scripture  phrase,  which  does  approach  the  doctrine  of  satisfac- 
tion, (much  less  the  name,)  considering  to  what  degree  it's  stretched  ; 
not  that  we  do  deny  [mark  that]  but  reaUy  confess,  that  Jesus  Christ 
in  life,  doctrine,  and  death,  fulfilled  his  Father^ s  tvill,  and  offered  up 
a  most  satisfactory  sacrifice;  but  not  to  pay  God,  or  help  him,  (as 
otherwise  being  unable,)  to  save  men.* 

"  So  that,  'tis  as  apparent  as  the  sun  shining  at  noon-day,  that 
William  Penn  neither  denies  the  Scriptuie  Trinity,  or  holy  Three 
of  Father,  Word,  and  Spirit;  nor  satisfaction  truly  stated,  according 
to  the  Scripture ;  but  sincerely  ow  ns  all  that  the  Scriptures  do  tes- 
tify of  them;  and  if  any  thing  besides,  oi  contrary  to  tlie  Scriptuies, 
be  required  of  us,  as  an  article  of  faith  in  rommon  to  be  believed,  as 
necessary  to  salvation,  we  reject  it."  page  437.  He  then  recites  the 
article  of  the  Church  of  England  respecting  the  Scripture,  &c.  and 


39 

quotes  Bishop  Burnet's  exposition  thereof,  after  which  he  thus  pro- 
ceeds: "But  notwithsfanding  all  this,  Francis  Bugg  is  pleased  to 
say,  the  Quakers  deny  the  Trinity,  and  the  satisfaction  n»ade  for  the 
sins  of  mankind.  When  we  oion  the  scripture  Trinity  and  satisfac- 
tion; but  not  our  adversaries'  unscriptural  and  imaginary  terms  and 
notions,  in  the  stating  and  explicating  of  them." 

"  As  to  the  doctrine  of  Christ's  satisfaction  for  the  sins  of  mankind, 
that  we  imfeigTiedly  embrace^  according  to  the  scriptures;  and  there- 
fore Francis  Bugg  hath  done  us  wrong,  in  saying  tlie  contrary  of  us.  If 
he  had  had  any  n-gard  to  truth,  and  intended  to  have  dealt  plainly  in 
the  controversy,  he  should  have  distinguished  between  the  vulgar  doc- 
trine of  satisfaction,  which,  as  stated  by  William  Prnn,and  asserted 
by  some  of  our  adversaries,  we  do  not  receive ;  and  the  doctrine  oi 
satisfaction  according  to  the  scriptures,  which  we  do  receive.  But 
instead  of  this,  he  conceals  the  account  William  Penn  gives, 
of  the  vulgar  doctrine  of  satisfaction,  which  carries  its  confutation 
with  it,  and  cites  only  the  title  of  that  section,  where  it  is  set  down 
and  refuted,  and  then  conpludcs,  we  deny  the  satisfaction  made  for 
the  sins  of  mankind  ;  whereas,  if  he  had  dealt  fairly  by  us,  and  con- 
cluded as  he  ought  to  have  done,  his  conclusion  should  have  been, 
that  ice  deny  the  vulgar  doctrine^  and  nothing  else  ;  for  the  premi- 
ses will  bear  no  other  conclusion,  according  to  the  true  and  just 
rules  of  reasoning.  So  that  his  conclusion  is  fallacious,  and  sophis- 
tical ;  and  proves  no  more  against  us  than  that  we  deny  the  vulgar 
and  erroneous  doctrine  of  satisfaction."    Page  439. 

From  the  Sandy  Foundation  itself,  it  appears  that  William  Penn, 
so  far  from  denying  the  scripture  doctrine  of  the  propitiation  of  Je- 
sus Christ,  fully  beTieved,  and  sincerely  owned  it;  since  he  adduces 
those  very  texts  of  Holy  Scripture,  which  forcibly  inculcate  this  doc- 
trine, to  refute  the  absurd  and  inconsistent  notions  which  he  was  com- 
batting. Thus,  on  pages  10  and  11  of  the  compilers'  pamphlet,  Wil- 
liam Penn  has  quoted  these  striking  passages. 

"  '  For  God  so  loved  the  world,  that  he  ^nuehis  only  begotten  son, 
that  whosoever  believeth  in  him  should  not  perish,  but  have  everlast- 
ing life.'  John  iii.  16.  By  which  it  appears  that  God's  love  is  not 
the  effect  of  Christ's  satisfaction,  but  Christ  is  the  proper  gift,  and 
effect,  of  God's  love." 

'"To  him,  give  all  the  prophets  witness,  that  through  his  name, 
whosoever  believeth  in  him,  shall  receive  remission  of  sins.'  Acts  x. 
43.  So  that  remission  came  by  believing  his  testimony,  and  obeying 
his  precepts,  and  not  by  a  strict  satisfaction." 

'"If  God  be  for  us,  who  can  be  against  us?  He  that  spared  not 
his  own  son,  but  delivered  him  up  for  us  all.'  Romans  viii.  31,  32. 
Which  evidently  declares  it  to  be  God's  act  of  love;  otherwise,  if 
he  must  be  paid,  he  should  be  at  the  charge  of  his  own  satisfaction ; 
for  he  delivered  up  the  son." 

"'And  all  things  are  of  God,  who  hath  reconciled  us  to  himself 
by  Jesus  Christ,  aiid  hath  given  to  us  the  ministry  of  reconciliation; 
to  wit,  that  God  was  in  Christ,  reconciling  the  world  to  himself,  not 
imputing  their  trespasses  unto  them:'  2  Cor.  v.  18,  19.  How  unde- 
niably apparent  is  it,  that  God  is  so  far  from  standing  off",  in  high 


40 

■^  displeasure,  and  upon  his  own  terms,  contracting  with  his  Son  for  a 
satisfaction,  as  being  otherwise  incapable  id  be  reconciled^  that  he  be- 
came himself  the  reconciler  by  Christ,  and  afterwards  by  the  apos- 
tles, his  ambassadors;  to  whom  was  con>mitted  the  ministrj  of  re- 
conciliation." 

"•'  In  whom  we  have  redemption  through  his  blood,  the  forgive- 
vessof  sins,  according  to  the  riches  of  his  grace.'  Ephes.  i.  7.  Now 
what  rdalion  satisfaction  has  to  forgiveness  of  sins  ;  or  how  any  can 
construe  grace,  to  be  strict  justice,  the  meanest  understanding  may 
determine." 

"'  But  the  God  of  all  grace,  who  hath  called  us  unto  his  eternal 
glory  by  Christ  Jesus.'  1  Peter,  v.  19.  He  does  not  say  that  God's 
justice:  in  consideration  of  Christ's  satisfaction,  acquitted  us  from 
sins  past,  present,  and  to  come,  and  therefore  hath  called  us  to  his 
eternal  glory  ;  but  from  his  grace." 

"  'Tn  this  was  manifest  the  love  of  God  towards  us,  because  that 
God  sent  his  only  begotten  son  into  the  world,  that  we  might  live 
through  Him.'  1  John  iv.  9.  Which  plainly  attributes  Christ,  in  his 
doctrine,  life,  miracles,  death  and  sufferings  to  God,  as  the  gift  and 
expression  of  his  eternal  love  for  the  salvation  of  men." 

We  have  already  quoted  sufficient  to  prove  to  every  unprejudiced 
mind,  that  William  Penn  was  perfectly  consistent  with  scripture  in 
believing  unfeignedly  in  the  Holy  Three,  that  bear  record  in  heaven, 
the  divinity  and  propitiatory  sacrifice  of  our  Lord  and  Saviour  Je- 
sus Christ;  we  shall,  however,  add  to  our  quotations  on  this  subject, 
some  extracts  from  his  letter,  dated  11th  mo.  22d,  1673,  to  Dr.  John 
Collenges,  whohad  taken  exceptions  to  the  Sandy  Foundation  Shaken, 
and  charged  William  Penn  with  denying  these  doctrines.  It  will, 
we  apprehend,  do  away  every  shadow  of' excuse  for  ranking  him 
among  the  believers  in  the  notions  of  Elias  Hicks,  and  rescue  his 
Christian  character  from  the  insinuations  of  the  compilers'  pam- 
phlet. 

"The  matter  insisted  upon,  relating  chiefly  to  us,  on  this  occasion, 
was,  that  ive,  in  common  %vith  Socinians,  do  not  believe  Christ  to  be 
the  Eternal  Son  of  God  ;  and  I  am  brought  for  proof  of  the  charge.  To 
this  hath  been  already  answered,  that  my  book,  called  '  The  Sandy 
Foundation  Shaken,'  touched  not  upon  this ;  but  Trinity  and  separate 
personality,  &c.  But  this  will  not  serve  thy  turn,  thou  must  both 
accuse  us,  and  then  wring  and  rack  our  books  to  maintain  it.  I 
have  two  things  to  do;  first,  to  show  I  expressed  nothing  that  divest- 
ed Christ  of  his  divinity;  next,  declare  my  Irue  meaning  and 
faith  in  the  matter.  I  am  to  suppose,  that  when  any  adversary  goes 
about  to  prove  his  charge  against  me,  out  of  my  own  book,  he  takes 
that  which  is  most  to  his  purpose :  now,  let  us  see  what  thou  hast  ta- 
ken out  of  that  book,  so  evidently  demonstrating  the  truth  of  thy 
assertion.  I  find  nothing  more  to  thy  purpose  than  this,  that  I  deny 
a  Trinity  of  separate  persons  in  the  Godhead.  Ergo — what.^  Ergo 
— William  Penn  denies  Christ  to  be  the  only  true  God  ;  or  that 
Christ,  the  Son  of  God,  is  from  everlasting  to  everlasting,  God.  Did 
ever  man  yethear  of  such  argumentation?  Doth  Dr.  Collenges  know 
logic  no  better ;  but  (which  is  more  condemnable  in  a  minister,)  hath 


41 

he  learned  charity  so  ill  ?  Are  not  trinity  and  personality  one  thing, 
and  Christ's  being  the  Eternal  Son  of  God  another  ?  Mu-^t  I,  there- 
fore, necessarily  deny  his  divinity,  because  I  justly  reject  ihe  popish 
school  personality?  This  savours  ..f  such  weakness, or  disingenuity, 
as  can  never  stand  with  the  credit  of  so  great  a  scribe  to  be  guil- 
ty of." 

William  Penn,then  instances  the  cases  of  Paulus  Samosatenus  and 
Sabellius,  and  proceeds  to  give  the  following  declaration  of  his  faith. 
*'  And  now  I  will  tell  thee  my  faith  in  tliis  matter;  I  do  heartily  believe^ 
that  Jesus  Christ  is  the  only  true  and  everlasting  God,  by  whom  all 
things  were  made,  that  are  made,  in  the  heavens  above,  or  the 
earth  beneath,  or  the  waters  under  the  earth  ;  that  he  is,  as  omnipo- 
tent, so  omniscient,  and  omnipresent,  therefore  God.  This  is  con- 
fessed by  me,  in  two  books,  printed  a  little  before  the  Sandy  Foun- 
dation Shaken,  viz:  Guide  Mistaken,  page  28,  and  Truth  Exalted, 
pages  14,  15;  also  at  large,  in  my  "  Innoiency  with  her  Open  Face." 
I  think  I  have  dealt  very  honestly  with  thee,  I  am  sure  to  the  satis- 
faction of  my  own  conscience,  and  if  is  not  my  fault,  if  it  be  not  to  the 
better  information  of  thine.  But  as  thou  confessest  the  scripture 
hath  no  word  for  Trinity,  so  thou  undertakest  to  prove  personality 
from  it,  and  callest  it  a  foundation.  But  certainly  this  retorts 
with  great  sharpness  upon  thee  ;  for  first,  this  being  a  foundation,  as 
thou  sayest,  it  follows,  that  there  is  a  necessity  of  its  being  known 
and  believed,  in  order  to  salvation ;  but  I  do  aver,  first,  that  there  is 
no  scripture  for  it;  next,  that  ten  thousands,  yea,  millions  of  people 
called  christians,  neither  do  understand,  nor  (which  is  more)  ran 
understand  any  such  thing;  so  mean  are  their  capacities,  and  so  in- 
tricate and  obscure  is  the  thing  itself. 

"What  dangerous  inquiry,  and  wanton  curiosity  is  that,  which  can- 
not set  down  with  this  scripture  definition,  There  be  Three  that  bear 
record  in  Heaven,  the  Father,  the  Word,  and  the  Spirit?  It  is  more 
truly  religious, if  not  to  deride,  at  least  to  reject, human  inventions  and 
pagan  philosophy,  the  chief  ingiedients  that  irrake  up  the  school  de- 
finitions; and  acquiesce  in  the  naked  text  of  holy  writ,  unless  the 
comment  were  more  clear  and  unquestionable  :  clear  it  is  not,  and 
for  unquestionable,  the  present  protestant  nation,  call  it  Popery;  as 
if  it  were  an  infallible  mark  of  ^oiind  doctrine,  to  cry  up  tJiefaUi- 
bility  of  all  doctrine;  a  piece  of  new  fashioned  divinity  that  is  not 
two  removes  from  atheism." 

William  Penn,  then  goes  to  disprove  the  ascsrtion  of  J.  Collenges, 
that  "there  be  Three  individual,  intelligent,  incommunicable,  sub- 
stances" in  the  Deity,  which,  not  being  necessary  to  insert  here,  we 
omit.  He  then  says:  "For  satisfaction,  thou  knowest,  or  oughtest 
to  do,  that  is  a  term  belonging  to  the  civil  law,  and  was  never  read 
in  scripture :  I  have  this  to  say,  that  the  Friend  took  me  right ;  name- 
ly, that  I  chiefly  opposed  the  impossibility  of  God's  otherwise  par- 
doning, &c.,  and  thou  shewest  great  acquaintance  with  some  late 
writers,  and  such,  too,  as  go  for  no  small  divines  ;"  [here  he  inserts 
their  names]  and  proceeds — "  He  that  would  not  have  me  mistaken, 
on  purpose  to  render  his  charge  against  me  just,  whether  it  be  so  or 
no,  may  see  in  my  apology  for  the  Sandy  Foundation  Shaken,  that  I 


42 

otherwise  meant,  than  I  am  charactered.  In  short,  I  saj,  both  as  to 
this,  and  the  other  point  of  justification  ;  that  Jesus  Christ  ?t7«s  a  sa- 
crijicefor  sin,  that  he  was  set  forth  to  be  a  propitiation  for  the  sins 
of  the  whole  world;  to  declare  God's  righteousness  for  the  remis- 
sion of  sins  that  are  past^  Sfc.  to  all  that  repented,  and  had  faith  in 
his  Son.  Therein  the  love  of  God  appeared,  that  he  declared  his 
good  will  thereby  to  be  reconciled  ;  Christ  bearing  aivuy  the  sins 
that  are  past,  as  the  scape-goat  did  of  old,  not  excluding  inward 
work  ;  for,  till  that  is  begun,  none  can  be  benefited,  though  it  is  not 
the  work,bnt  God's  free  love  that  remits  and  blots  out,  of  which,  the 
death  of  (Christ,  and  his  sacrificing  of  himself,  was  a  most  certain 
declaration  and  confirmation.  In  short,  that  declared  remission,  to 
all  who  believe  and  obey,  for  the  sins  that  are  past;  which  is  the 
first  part  of  Christ's  work,  (as  it  is  a  king's  to  pardon  a  traitor,  be- 
fore he  advanceth  him,)  and  hitherto,  the  acquittance  imputes  a 
righteousness,  (inasmuch  as  men,  on  true  repentance,  are  imputed  as 
clean  of  guilt  as  if  they  had  never  sinned,)  and  thus  far  justified  ; 
but  the  completing  of  this,  by  the  working  out  of  sin  inherent,  must 
be  by  the  power  and  spirit  of  Christ  in  tlie  heart,  destroying  the  old 
man  and  his  deeds,  and  bringing  in,  the  new  and  everlasting  righte- 
ousness ;  so,  that  which  I  writ  against,  is  such  doctrine  as  extended 
Christ's  death  and  obedience,  7iot  to  the  first,  but  this  second  part  of 
justification;  not  the  pacifying  [of]  conscience,  as  to  past  sin  ;  but 
to  complete  salvation,  without  cleansing  and  purging,  from  all  filthi- 
ness  of  fiesh  and  spirit,  by  the  internal  operation  of  his  holy  power 
and  spirit;  concerning  these  points,  I  refer  thee  to  two  books,  writ- 
ten not  long  since  by  me,  called  "  Quakerism,  a  New  Nickname  for 
Old  Christianity,"  and  "Reason  against  Railing;"  in  which,  these 
points  are  fully  discussed,  as  also  "The  Divinity  of  Christ,"  written 
by  George  Whitehead. — See  Penn's  Works,  vol.  ii.  pages  165,  166, 
167. 

Such  is  the  abundant,  and  conclusive  testimony,  to  the  scriptural 
soundness  of  William  Penn's  belief,  in  the  doctrines  of  the  christian 
religion.  The  compilers  of  the  pamphlet,  have  undoubtedly  examin- 
ed his  works,  and  the  very  extracts  which  they  have  made,  prevent 
them  from  pleading  that  they  were  ignorant  of  the  earnestness  with 
which  he  defended  himself,  against  the  charge  of  Socinianism.  They 
must  have  known  well,  that  he  had  been  accused  of  entertaining 
the  same  unscripfural,  and  antichristian  notions,  which  they  are  now 
endeavouring  to  force  upon  him,  by  adducing  partial  scraps  of  his 
writings,  as  authority  for  the  unbelief  of  Elias  Hicks,  and  that  he 
had  uniformly,  and  peremptorily  denied  them.  It  is  therefore  disin- 
genuous in  them,  to  print  his  Sandy  Foundation  Shaken,  without  the 
statement  of  the  argument  on  the  Trinity;  and  also  to  omit  the  in- 
sertion of  those  explanatory  observations,  which  he  afterwards  wrote, 
to  clear  himself  from  these  insinuations.  By  pursuing  this  course, 
they  have  sufficiently  evinced,  that  their  object  is  not  so  much  to  in- 
form us  what  William  Penn  really  believed,  as  to  make  it  appear 
that  he  held  those  very  sentiments  which  he  so  repeatedly  disavow- 
ed,  and  thus  to  sustain  if  possible,  the  credit  of  Elias  Hicks,  by  the 
authority  of  so  great  a  name  as  that  of  Penn. 


43 

But  happily,  this  excellent  man,  has  more  than  once,  indignantly 
sepelledthe  charge  of  unbelief ;  and  nobly  refused  to  lend  his  sanc- 
tion to  such  unhallowed  sentiments.  Klias  liicks  denies  the  miraculous 
conception  and  the  divinity  of  Jesus  Christ;  he  makes  him  a  mere 
man,  endued  with  a  portion  of  the  spirit  of  God  ;  and  says,  that  he 
came  only  to  Ao  that  which  every  man  is  called  to  do  ;  that  his  death, 
was  no  more  availing  to  redemption,  than  the  exit  of  any  one  of  the 
martyrs,  and  that  the  hope  of  forgiveness,  through  his  propitiatory 
sacrifice,  is  wicked  and  absurd.  That  such  are  not  the  doctrines  of 
William  Penn,  we  have  already  proved  by  our  quotations  from  his 
works.  The  Sandy  Foundation  alone,  is,  indeed,  amply  suificient 
to  show,  that  William  Penn  was  widely  different  in  his  views ;  and 
in  the  course  of  the  following  pages,  we  shall  have  occasion  to  ad- 
duce other  extracts,  clearly  elucidating  the  same  fact. 


SECTION  II. 

Remarks  upon  the  extracts  made  by  the  compilers,  from  the  works  of  \Vil« 

liam  Penn. 

The  nest  extract  from  the  works  of  William  Penn,  is  to  be  found 
on  page  25  of  the  compilers'  pamphlet.  It  is  taken  from  an  essay 
written  by  William  Penn  in  the  year  1698,  headed,  "  A  Defence  of 
a  paper  entitled  '  Gospel  Truths,'  against  the  Bishop  of  Cork's  excep- 
tions." "  Gospel  Truths"  is  a  declaration  of  faith,  or  a  creed,  con- 
sisting of  eleven  articles,  setting  forth  the  belief  of  the  Society  of 
Friend?,  in  various  points  of  christian  doctrine,  signed  by  William 
Penn,  Thomas  Story,  Anthony  Sharp,  and  George  Rook. 

The  extract  made  by  the  compilers,  appears  to  be  designed  to 
convey  the  idea,  that  William  Penn  considered  the  benefits  and 
blessings  of  the  outward  manifestation  of  the  Son  of  God  in  the 
flesh,  to  be  wholly  confined  to  the  Jews.  Presented  as  it  is  by  them, 
disconnected  from  parts  which  are  necessary  to  explain  the  author's 
meaning,  it  might  possibly  be  wrested  to  bear  such  a  construction. 
But  it  was  far,  very  far  from  the  meaning  of  William  Penn ;  as  will 
be  seen  when  we  quote  the  whole  paragraph.  He  is  replying  to  the 
eighth  exception,  which  includes  the  Bishop's  objections  to  the  fifth, 
sixth,  and  seventh  articles  of  the  Gospel  Trutlis,  all  which  treat  of 
the  manifestation  of  Christ  Jesus  in  the  soul,  by  this  Holy  Spirit, 
agreeably  to  the  testimony  of  the  apostle  John,  "That  was  the 
true  light  which  lighteth  every  man  that  cometh  into  the  world." 

William  Penn  says,  "  I  know  some  read  this  text  otherwise,  as 
indeed  he  (the  Bishop,)  did  to  me  in  Cork,  viz.  "That  was  the  true 
light,  that  coming  into  the  world,  lighteth  all  men;"  referring  the 
word  coming.^  to  Christ,  and  not  to  man.  But  all  the  versions  1  ever 
met  with,  and  I  have  seen  more  than  twenty,  render  the  verse  as  it 
is  in  our  English  translations;  and  all  critics  and  commentators,  ex- 
cept the  followers  of  Socinim^  read  and  render  it  as  we  do.  And 
while  we  have  so  much  company,  and  so  great  authority,  i  think  we 


44 

need  not  be  solicitous  about  the  success  of  this  point.  But  besides 
that  the  foregoing  verse  tells  us,  that  the  divine  life  of  the  Word-God, 
is  the  light  of  men  ;  which  shows  all  mankind  have  it  in  them,  (for  it 
is  the  light  of  their  minds,  and  not  of  their  bodies;)  it  is  impossible 
that  interpretation  should  be  true,  in  a  strict  sense:*  |C7*[for  the 
coming  of  Christ  in  that  blessed  manifestation,  xvas  to  the  Jews  only  : 
he  sa;^s  it  himself,  "he  was  not  sent  but  to  the  lost  sheep  of  the 
house  of  Israel ;"  Matt.  xiii.  24.  Again,  He  came  unto  his  own,  and 
his  own  received  him  not;  John  i.  ll.]«£3|  And  ivithin  that  narrow 
compass,  he  could  not  be  said  to  be  the  light  of  all  mankind,  that 
had,  did,  and  should,  come  into  the  world  ;  for  so  both  the  fourth 
and  ninth  verse  plainly  import,  viz.  Tlie  light  of  mankind  without 
restriction  to  this  or  that  manifestation  of  God  to  men."  Vol.  II. 
page  897. 

Now  we  would  ask,  is  it  consistent  with  the  rules  of  fliir  quota- 
tion, thus  to  mutilate  the  sentences,  and  change  the  sense,  of  an  au- 
thor's essay,  in  order  to  make  him  speak  a  language  which  he  never 
intended.'*  The  words,  '■'his  appearance  inthe  fie  shy"  inserted  in  the 
quotation  in  the  pamphlet,  are  not  in  the  original,  but  have  been 
supplied  by  the  compilers. 

The  sentiment  which  William  Penn  expresses,  is  easily  under- 
stood. It  IS  a  fact,  recorded  in  Scripture,  that  Jesus  Christ,  while 
personally  on  earth,  walked  almost  exclusively  among  the  Jews,  and 
wrought  his  miracles  principally  for  their  benefit.  To  this  circum- 
stance William  Penn  alludes,  and  argues  from  i^,  that  as  regarded 
that  outward  body,  separate  from  his  Divinity,  he  could  not  be  the  light 
of  the  world,  since  its  travels  and  labours  were  confined  within  so 
narrow  a  compass.  But  this  is  quite  another  thing  from  confining 
the  benefits  which  accrued  from  that  outward  appearance,  to  that 
nation  only,  which  tlie  compilers  evidently  wish  to  do;  from  the  un- 
warrantable liberty  they  have  taken  with  Thomas  Story,  in  the  next 
following  quotation,  upon  the  same  subject,  (adding  a  whole  line  to 
a  part  of  a  sentence  of  his;  thereby  making  him  speak  a  similar 
sentiment,  and  directly  deny  what  he  has  just  asserted  in  the  same 
paragraph.)  "We  are  not  ignorant,  that  these  mutilations  are  made 
to  support  Elias  Hicks  in  his  opinion,  that  Christ's  whole  mission 
was  limited  to  the  Jews,  and  that  the  advantages  of  it  terminated 
there;  calling  him  merely,  "the  Jewish  Messiah."  But  William 
Penn  had  a  more  reverent  regard,  and  just  sense,  of  the  unspeaka- 
ble benefits  which  resulted  to  mankind  from  the  coming  of  Jesus 
Christ  in  the  flesh;  as  will  appear  by  the  following  quotation  from 
the  paper  entitled  "  Gospel  Truths." 

1.  "It  is  our  belief.  That  God  is;  and  that  he  is  a  rewarder  of  all 
them  that  fear  him,  with  eternal  rewards  of  happiness:  and  that 
those  that  fear  him  not,  shall  be  turned  into  hell.  Heb.  xi.  16.  Rev. 
xxii.  12.  Romans  ii.  5,  6,  7,  8.  Psalm  ix.  17. 

2.  "  That  there  are  Three  that  bear  record  in  heaven,  the  Father, 

•  Tl'.roughout  the  following  pages,  those  parts  of  the  quotations  which  the 
compilers  have  extracted,  are  enclosed  in  brackets,  with  an  indez>  or  hand, 
to  distinguish  them  from  such  as  they  have  omitted  to  give. 


45 

the  Word,  and  the  Spirit;  and  these  Three  are  really  One.     1  John 

V.  7. 

3.  That  the  word  was  made  flesh;  and  dwelt  among  men  ;  and 
was,  and  i«,  the  Only  Begotten  of  the  Father ;  full  of  grace  and  truth  ; 
his  beloved  Son,  in  whom  he  is  well  pleased,  and  whom  we  are  to 
hear  in  all  things;  who  tasted  death  for  every  man^  and  died  for  sin, 
that  we  might  die  to  sin,  and  by  his  power  and  spirit,  be  raised  up 
to  newness  of  life  here,  and  to  glory  hereafter.  John  i.  14.  Matt, 
iii.  17.     Heb.  ii.  9. 

4.  That  as  we  are  on^y  justified  from  the  guilt  of  sin,  by  Christ, 
the  propitiation,  and  not  by  works  of  righteousness  that  we  have  done: 
so  there  is  an  absolute  necessity  that  we  receive  and  obey,  to  unfeigned 
repentance,  and  amendment  of  life,  the  holy  light  and  spirit  of  Jesus 
Christjin  order  to  obtain  th^t  remission  andJ?(S^(^caiiow  from  sin:  since 
no  man  can  be  justified  by  Christ,  who  walks  not  after  the  spirit, 
but  after  the  flesh ;  for  whom  he  sanctifies,  them  he  also  justifies ; 
and  if  we  walk  in  the  light,  as  he  is  liglit,  his  precious  blood  cleans- 
eth  us  from  all  sin  ;  as  well  from  the  pollution  as  guilt  of  sin.  Rom. 
iii.  22—26.   viii.  1—4.  1  John  v.  7."— Vol.  ii.  885. 

The  authors  then  proceed  to  declare,  that  he  is  the  true  light, 
which  lighteth  every  man  that  cometh  into  the  world,  &c.  From  all 
which  the  reader  may  at  once  perceive,  that  William  Penn  had  no 
intention  of  limiting  the  benefits  of  the  blessed  manifestation  of  the 
Son  of  God  in  the  flesh  to  the  Jewish  nation;  in  which  respect,  as 
well  as  most  others  contained  in  the  above  extract,  the  Christian 
faith  of  William  Penn,  and  the  dogmas  of  Elias  Hicks,  are  quite  at 
variance. 

The  compilers  have  inserted  a  long  extract  from  "  The  Christian 
Quaker,"  on  their  25,  26,  and  27th  pages ;  which  we  shall  next  no- 
tice. One  Thomas  Hicks,  a  bitter  opponent  of  the  Quakers,  having 
written  a  calumnious  essay  in  the  form  of  a  fictitious  dialogue,  be- 
tween a  Christian  and  a  Quaker;  one  object  of  which  was  to  prove 
that  the  Quakers  denied  Jesus  Christ,  and  the  Holy  Scriptures ; 
William  Penn,  in  the  year  1674,  wrote  the  first  part  of  that  excel- 
lent reply  to  the  aspersions  of  Hicks,  entitled  "The  Christian  Qua- 
ker and  his  divine  testimony  vindicated;"  a  work  which  is  replete 
with  the  most  unequivocal  and  solemn  declarations  of  his  full  faith, 
in  all  the  circumstances  recorded  in  Holy  Scripture,  relative  to  the 
life  of  Jesus  Christ ;  in  his  divinity,  and  in  his  various  oftices  i 
the  accomplisliment  of  man's  salvation;  both  as  relates  to  that  re- 
demption, which  he  purchased  for  all  mankind,  when,  through  the 
eternal  spirit,  he  offered  up  his  holy  body,  an  acceptable  sacrifice  for 
the  sins  of  the  world ;  and  also  in  the  completion  of  the  great  work 
of  regeneration  in  the  soul,  by  the  gift  of  his  holy  spirit;  whereby  he 
is  eniphatically,  that  great  "Light  which  lighteth  every  man  that  com- 
eth into  the  world." 

It  is  not  a  little  surprising,  that  a  work  so  truly  scriptural  in  the 
doctrines  which  it  teaches,  and  which  was  written  to  show  that  the 
Society  of  Friends  were  really  Christians,  should  now  be  adduced 
as  proof  that  the  Quakers  were  not  Christians.  We  rejoice,  how- 
ever, ia  being  able  to  siiow  by  William  Penn's  own  language,  that 


:?  46 

the  tenor  of  the  Christian  Quaker  is  directly  the  reverse  of  the  sys- 
tem of  unbelief  which  Elias  Hicks  has  revived  :  and  we  are  persuad- 
ed that  the  only  way  in  which  his  disciples  can  obtain  the  shadow  of 
support  from  William  Penn,is  by  the  misconstruction,  or  perversion, 
of  the  great  truths  which  this  treatise  contains. 

'The  extract  given  by  the  compilers,  appears  designed  to  represent 
William  Penn,  as  believing  that  mediation,  atonement,  and  redemp- 
tion by  Jesus  Christ,  are  exclusively  inward  and  spiritual,  without 
any  reference  to  what  he  did  and  suffered  for  us,  in  his  body  of  flesh. 
Hence,  they  have  omitted  to  quote  a  part  of  William  Penn's  chap- 
ter, (from  which  the  extract  the)  give  is  made,)  in  which  he  most  ex- 
plicitly declares  the  extent  and  benefit  of  that  work  which  Christ 
did  in  the  flesh.  It  would  seem  that  they  wish'lo  make  it  appear,  that 
Christ  was  no  more  our  Saviour,  than  any  other  great  and  good  man 
who  lived  before,  or  has  lived  since,  the  days  when  he  was  person- 
ally on  earth.  Such,  however,  were  not  the  sentiments  of  William 
Penn.  The  quotation  is  made  from  the  seventeenth  chapter.  It  is 
thus  headed;  "  The  fourth  part  of  the  objection  stated  and  consider- 
ed— Christ's  death  and  sufferings  confessed  to,  and  respected  ;  they 
were  beneficial  to  salvation:  the  light  of  Christ  within,  is  the  effi- 
cient cause  to  salvation,  completely  taken." 

From  this,  it  must  be  evident,  that  while  William  Penn  justly  as- 
serted, that  "salvation  completely  taken  "  or  in  its  full  sense,  was 
attributable  to  the  "light  of  Christ  as  the  efficient  cause;"  yet  he 
does,  also,  fully  own  and  confess  the  sufferings  of  the  holy  manhood 
to  have  been  "  beneficial  to  that  salvation ;"  and  as  his  object  in 
this  chapter  is  to  prove  the  former,  so  the  next,  or  eighteenth 
chapter,  is  appropriated  to  a  most  full  and  reverent  confession  of 
his  regard  and  gratitude  for  the  great  benefits  of  that  outward 
sacrifice. 

The  seventeenth  chapter  thus  commences:  "Having  considered 
the  third  part  of  this  great  objection,  I  am  now  come  to  what  chiefly 
stumbles  the  people,  with  respect  to  the  light  within  ;  at  least,  as  I 
apprehend  ;  and  that  in  this  fourth  and  last  particular,  viz.  <But  if 
the  light  in  every  man  be  Christ,  how  does  it  bear  our  sins,  and  are 
our  iniquities  laid  upon  it?  And  how  can  we  be  said  to  be  justified, 
redeemed,  or  saved  by  its  blood  ;  since  all  these  things  are  spoken 
by  the  holy  penmen  of  the  man  Christ,  or  Jesus,  born  at  Bethlehem  ? 
Surely  you  wholly  invalidate  his  life,  death,  resurrection,  ascension, 
and  mediation,  by  this  belief  of  yours  in  the  light  within.' 

"  This  I  take  to  be  the  very  stress  of  the  matter,  collected  out  of 
the  most  forcible  writings  of  our  adversaries  ;  to  which  I  answer,  and 
let  him  that  reads  understand. 

"  It  must  be  considered,  in  this  last  part  of  the  objection,  how  those 
questions  can  be  applicable  to  the  light,  and  yet  be  reconcileable  with 
those  srriptures,  that  seem  to  attribute  all  to  his  bodily  sufferings.  I 
hope  to  make  appear,  that  as  we  exalt  the  first,  so  we  dare  not,  by 
any  means,  to  slight  the  last." 

"  The  light,  or  rather  he  that  is  light,  in  man,  for  so  I  have  always 
desired  to  be  understood,  (light  being  a  metaphor  or  a  word,  taken 
from  the  outward  day,  and  chiefly  so  termed  because  of  man's  dark- 


47 

ness,  which  is  thereby  discovered,)  hath  been,  according  to  scripture, 
as  a  lamb  slain  since  the  foundation  of  the  world.  That  i?,  the  world 
had  not  been  long  created  ;  before  man,  being  envied  by  Lucifer ^the. 
fallen  angel,  was  betrayed  of  his  innocency  by  him  ;  and  sin  by  diso- 
bedience, prevailing,  the  light  or  principle  of  life,  under  whose  holy 
leadings  man  was  placed,  became  resisted,  grieved,  and  as  it  were, 
slain  ;  (which  word  slain  is  also  metaphorical ;)  that  is  to  say,  the  in- 
nocent, pure  life  was,  as  it  were,  wounded  unto  death,  through  diso- 
bedience ;  and,  that  lamb-like  image,  in  which  Adam  was  created,  by 
him,  through  rebellion,  lost.  Thus,  that  holy  principle,  which  God 
placed  in  the  heart  of  Adam,  in  which  was  true  light,  life,  and  pow- 
er, bore  the  sin.  was  pressed  under  it,  as  a  cart  under  sheaves,  griev- 
ed exceedingly,  and  as  it  were,  quenched  with  iniquity. 

"  This  hath  been  the  condition  of  that  precious  and  elect  Seed, 
spirit,  light,  life,  truth,  or  whatever  name,  equivalent,  any  may 
please  to  give  it,  ever  since  that  first  rebellion,  to  this  \ery  day. 
And  as  in  wicked  men,  God's  holy  light  and  spirit,  or  that  principle 
which  is  so  called,  hath  been  deeply  wounded,  yea,  as  one  slain,  so 
in  good  men,  that  have  had  a  sense  of  the  world's  abomination,  hath 
it  also  borne  many  burdens  and  weights.  For  the  light  and  life,  is 
one  in  all,  thoug,i  not  treated  alike  in  all.  And  those  who  have  been 
reformed  by  it,  and  joined  to  it,  have  been  as  one  spirit,  and  have 
not  been  without  their  share  of  the  liord's  heavy  sufferings,  from 
the  ungodly  vvm  Id  ;  whicli  was  as  well  a  tilling  up  of  Christ's  sufter- 
ings,  Hiat  were  before  his  outward  coming,  as  what  to  this  genera- 
tion, are  yet  behind  to  be  completed." — Vol.  i.  pages  573,  574. 

We  have  here,  a  very  full  acknowledgment  from  William  Penn, 
of  the  fall  of  Adam,  through  the  temptations  uH he  devil ^  and  a  just 
desc'-iption  of  the  lost  condition  of  his  unregenerate  descendants, 
in  wliom  that  measure  of  the  holy  spirit,  which  comes  through  Jesus 
Christ,  "  the  glorious  luminary  of  the  intellectual  world,"  is  resisted, 
pressed  down,  obscured,  and  quenched.  We  have  also  a  clear  tes- 
tiniony  fro:n  him,  that  Jesus  ('hrist  has  been  the  Saviour  of  man, 
through  all  ages  of  the  world,  one  and  the  same,  by  his  htily  spirit, 
in  all,  corresponding  with  his  own  blessed  testimony,  "  Before  Abra- 
ham was,  I  an.;"  and  that  those  who  dwelt  with  this  seed  of  grace, 
and  uffeved  with  it,  were  fdting  up  their  measure  of  the  sufferings 
of  C/hrist,  tor  his  body's  sake,  which  is  liis  church. 

Immediately  following  the  last  quotation,  comes  the  first  para- 
graph which  the  compilers  have  inserted  in  their  pamphlet,  viz: — 

|C7*  ["  And  as  at  any  time,  disobedient  men,  have  hearkened  to 
the  still  voice  of  the  Word,  that  messenger  of  God  in  tlicir  hearts, 
to  be  affected  and  convinced  by  it,  as  it  brings  reproof  for  sin,  which 
is  but  a  fatherly  chastisement;  so  upon  true  brokenness  of  soul,  and 
contrition  of  spirit,  that  very  same  principle,  and  Word  of  life  in 
man,  has  mediated  and  atoned;  and  God  has  been  propitious,  lifting 
np  the  light  of  his  countenance,  and  replf  ni'-hing  such  humble  peni- 
tents, with  divine  consolations.  So  that  still  the  same  Christ,  Word- 
God,  who  has  lighted  all  men,  is  by  sin  grieved  and  burdened,  and 
bears  the  iniquities  of  such  as  so  sin, and  reject  his  benefits.  But  as 
any  hear  his  knocks,  and  let  him  into  their  hearts,  he  first  wounds. 


W  48 

and  then  heals.  Afterwards  he  atones,  mediates,  and  reinstates  tnan^ 
in  the  holy  image  he  is  fallen  from  by  sin.  Behold,  this  is  the  state 
of  restitution !  And  this,  in  some  measure ,  was  witnessed  by  the  holy 
patriarchs,  prophets,  and  servants  of  God  in  old  time;  to  whom 
Christ  was  substantially  the  same  Saviour,  and  seed,  bruising  the 
serpent's  head,  that  he  is  now  to  us,  what  difference  soever  there 
may  be  in  point  of  manifestation."]cr:3i 

This  is,  indeed,  a  beautiful  description  of  "salvation  complete," 
or  the  work  of  regeneration,  and  restitution  into  that  divine  image 
which  man  lost  by  the  fall ;  and  which  was,  in  some  measure,  wit- 
nessed by  the  holy  patriarchs,  and  prophets ;  the  same  Christ  or 
Word-God,  bearing  and  atoning  for  the  sins  of  repenting  transgress- 
ors, in  all  ages;  not  a  justification  or  atonement  by  any  works  of 
righteousness  they  could  do,  but  a  real  putting  on  the  righteousness 
of  the  Lord  Jesus  Christ ;  yet  not  to  the  exclusion  of  what  he  did 
for  man  without  them,  who  has  ever  been,  and  continues  to  be,  the 
Saviour  of  his  people  from  their  sins.  For  as  we  believe  him,  to 
have  been  with  God  from  all  eternity,  and  to  be  that  divine  and  ef- 
fective Word,  by  whom  all  things  were  made,  so  also,  we  believe,  that 
so  soon  as  man  had  fallen,  he  became  the  propitiation,  mediator,  re- 
deemer, and  sanctifier,  that  thus  he  might  restore  man  into  a  state 
of  purity,  fitted  for  the  enjoyment  of  the  glory  and  harmony  of 
Heaven. 

Although  William  Penn  wrote  the  chapter,  from  which  we  are  quo- 
ting, with  the  express  intention  of  unfolding  the  sufferings  and  ope- 
rations of  the  light,  or  seed  in  man ;  yet,  lest  he  should  be  thought, 
tiiereby  to  slight  or  undervalue  "Christ's  6oc?i/?/ sufferings;"  he  stops 
in  the  midst  of  his  discourse,  to  make  the  following  clear  and  expli- 
cit declaration  of  his  christian  belief  in  their  inestimable  value  and 
extent. 

"But  notwithstanding  it  was  the  same  Light,  and  Life,  with  that 
which  afterwards  clothed  itself  with  that  outward  body,  which  did 
in  measure  inwardly  appear  for  the  salvation  of  the  souls  of  men; 
yet,  as  I  have  often  said,  never  did  that  divine  life  so  eminently 
show  forth  itself  as  in  that  sanctified  and  prepared  body.  So  that 
what  he  then  suffered  and  did,  in  that  transcendent  manifestation ^ 
may  by  way  of  eminency,  have  the  credit  of  the  ivhole  work  unto 
itself,  that  he  ever  did  before,  or  might  do  afterivards  for  man's  sal- 
vation. For,  doubtless,  the  very  same  light,  life,  and  power,  which 
dwelt  in  that  fleshly  tabernacle,  eminently  was  the  Convincer,  Con- 
demner,  Saviour,  and  Redeemer:  yet  not  only  as  confined  to  that 
blessed  body,  but  also  as  revealed  in  the  hearts  of  men ;  as  he  was 
in  Paul,  who,  not  consulting  with  flesh  and  blood,  against  the  Lord 
of  Glory;  did  willingly  receive  him  in,  to  bind  the  strong  man, 
spoil  his  goods  and  cast  him  out ;  that  he  might  reign,  tt'/jose  right  it 
was.  And  that  the  divine  life,  light,  spirit,  nature  or  principle, 
which  resided  in  that  body,  was  the  efficient  cause  of  salvation,  ob- 
serve  the  title  that  is  given  him,  from  the  great  work  he  was  to  do, 
namely,  to  save  his  people  from  his  sins;  there  is  not  one  word  of 
wrath,  but  consequentially.  Now,  since  that  sin,  is  in  the  heart  and 
conscience  of  mankind,  nothing  but  a  divine  light,  spirit  or  power. 


49  ^ 

can  reach  and  convey  purity  into  those  inward  parts,  and  conse- 
quenly  that  must  be  the  Redeemer  and  S;ivionr  from  sin.  But,  in- 
deed, those  who  have  a  mind  to  natuialize  that  strange  figure,  into 
the  language  of  the  holy  truth ;  I  mean,  that  to  be  saved,  is  only  to 
be  saved  from  wrath  and  not  from  sin,  whose  assured  wages  is  wrath  ; 
may  have  some  interest,  though  no  reason,  for  their  implacable  enrai' 
ij  against  an  inherent  holiness." 

After  the  quotations  made  by  the  compilers,  we  tliink  the  omis- 
sion of  so  impoitant  a  declaration  as  thf  foregoing,  was  not  doing 
justice  to  William  Penn,  inasmuch  as  he  appears  to  have  designed  it 
to  guard  against  the  supposition  that  he  meant,  in  any  degree,  to 
slight  or  undervalue  the  outward  manifestation,  and  propitiatory 
death,  of  Jesus  Christ  in  the  fle^h.  To  what  Chvhtthen  did  and  suf- 
fered, he  attributes  the  credit  of  the  wholp.  tvork,  that  he  ever  did 
before,  or  might,  afterward,  by  his  spirit  do,  toward  ihe  salvation 
of  men  ;  thus  unequivocally  acknowledging  the  transcendency  of  his 
sufferings  over  every  thing  that  the  most  enlightened  and  redeemed 
Chri-itian  could  ever  possibly  experience. 

The  following  paragraph  is  the  second  quoted  by  the  compilers, 
and  commencing  with  the  words,  "  But  I  further  confess,"  would 
seem  to  refer  to  the  one  which  they  place  immediately  preceding; 
whereas  in  William  Penn's  work,  they  are  separated  by  that  which 
we  last  quoted,  and  which  they  have  omitted  entirely. 

|CP'["But.  I  further  confess,  that  his  righteous  life,  with  respect 
"  to  its  app^jarance  in  that  holy  body,  was  grieved  by  sin,  and  that 
"  the  weis^ht  of  the  iniquity  of  the  whole  world,  with  the  concern- 
"  ment  of  its  eternal  well  being,  lay  hard  upon  him,  nor  was  his 
"  manhood  insensible  of  it:  under  the  load  of  this  did  he  travail ;  he 
"  alone  trode  the  wine-press  ;  that  is,  all  others  were  then  insensible  of 
"  that  eternal  wrath  which  would  be  the  portion  of  the  impenitent 
^•persons,  as  well  as  that  it  was  his  great  care  and  deep  travail,  that 
"  the  holy,  yet  oppressed  seed,  might  arise  over  the  pressures  of  ini- 
"  quity  in  the  hearts  of  men,  to  bruise  the  serpent's  head  in  all.  And 
«'  as  outwardly,  he  ^ave  his  outward  life  for  the  world,  so  he  might 
"  inwardly  shed  abroad  in  their  souls,  the  blood  of  God  ;  that  is,  the 
"  holv,  purifying  life,  and  virtue  which  is  in  him,  as  the  Word-God, 
"  and  as  which,  he  is  the  Light  and  Life  of  the  world. "^I.^OI 

*J\rote. — We  have  compared  the  extracts  from  the  Christian  Qua- 
ker, as  inserted  in  the  compilers'  pamphlet,  with  the  first  edition  of 
that  work,  published  in  1674,  with  the  Kssay  as  inserted  in  the  folio 
edition  of  his  works  ;  with  the  same,  in  his  select  works,  in  folio  and 
octavo,  and  with  a  new  edilion  of  the  Christian  Quaker,  lately  pub- 
lished in  Philadelphia,  by  the  friends  of  Elias  Hirks.  In  collating 
the  other  editions,  with  tlie  Philadelpliia,  we  find  that  a  very  unusual 
and  unjustifiable  liberty  has  been  taken  with  the  autiior's  work,  as  it 
agrees  with  none  of  the  editions  previously  published,  but  is  a  medley 
of  the  whole.  Some  expressions  which  are  fnuiul  in  the  first  edition, 
and  which  were  omitted  in  the  subsequent  corrected  editions,  are 
retained  in  this,  and  many  others  not  in  the  first  edition,  but  in- 
serted in  the  corrected  editions,  are  also  found  in  this. 

G 


50 

We  have  here  a  striking  testimony  to  that  great  work  which  the 
Son  of  God  came  down  from  heaven  to  accomplish;  to  his  offeiing 

To  make  the  matter  clearer  we  may  state,  that  in  the  year  1699, 
twenty-five  years  after  the  iirst  edition  was  printed,  and  nineteen 
years  before  William  Penn's  death,  a  new  edition  of  the  tirst 
part  of  the  Christian  Quaker,  written  by  him,  was  published:  in 
1726  (he  complete  edition  of  his  works,  in  folio,  was  printed,  and  in 
1771,  his  select  works  were  published.  Now,  as  these  latter 
editions  are  alike,  and  are  considerably  amended  from  the  first,  and 
as  the  second  edition,  in  1699,  was  published  many  years  before  the 
author's  death,  there  cannot  be  a  doubt  but  the  alterations  were  made 
by  himself,  and  therefore  it  must  be  considered  and  received  as  the 
author's  second  corrected  edition.  If  the  publisher  of  the  new 
Philadelphia  edition  designed  to  print  the  first  edition  of  1674, 
which  it  would  seem  he  did,  by  his  inserting  this  date  upon  (he  title 
page,  he  should  strictly  have  adhered  to  it.  Instead  of  this,  how- 
ever, there  are  numerous  discrepancies  between  the  two.  In  the 
Philadelphia,  the  first  three  chapters  of  the  first  edition,  are  con- 
densed into  an  introduction,  commencing  the  body  of  the  work  with 
what  ft)rmed  the  fourth  chapter  of  the  original :  in  this  it  agrees  with 
no  edition  extant,  that  we  can  find.  In  the  language  too,  there  is 
much  difference;  we  counted  thirty-five  discrepmcies,  more  or  less 
important,  in  the  space  of  two  pages;  which,  however,  as  they  stand 
in  his  edition,  correspond  with  the  corrected  editions.  But  on  compar- 
ing the  Philadelphia  edition  with  the  connected  ones,  we  find  also  nu- 
merous variations.  The  preface  is  ins^eried  in  it,  which  the  others 
omit,  and  several  expressions  contained  in  the  old  edition,  which  were 
omitfed  or  amended  in  the  subsequent,  are  again  replaced  in  the  new, 
especially  some  which  might  be  misconstrued  to  lessen  the  value  of 
the  propitiation  of  Christ,  &c.  Now  a  printer  is  certainly  at  liberty 
to  publish  any  edition  he  pleases  of  an  author's  work,  though  cour- 
tesy should  induce  him  to  use  that  which  the  writer  had  endi-avoured 
to  make  most  perfect;  but  certainly  no  one  can  justify  the  amalga- 
mation and  confounding  of  two  editions  of  a  book,  so  as  to  make  one 
different  from  all  the  preceding  copies,  and  different  too,  from  any 
one  which  the  author  ever  wrote.  To  publish  such  a  book  to  the 
world,  with  the  name  of  William  Penn  affixed  to  it,  is  little  less 
than  a  forgery,  since,  as  the  Philadelphia  edition  stands  printed,  it 
was  nevei'  written  by  William  Penn. 

We  think  it  right  to  stale  thus  much,  for  the  information  of  the 
public,  that  they  may  be  on  their  guard,  how  (hey  receive,  as  the 
genuine  "writings  of  primitive  Friends,"  books  which  have  thus 
been  manufactured  in  their  names. 

The  compilers  have  used  the  Philadelphia  edition  in  their  extracts, 
and  they  have  quoted  correctly,  with  some  small  exceptions.  The 
most  material  of  these  is  in  their  third  and  last  paragraph,  where  the 
article  the,  is  substituted  for  the  definitive  adjective  that,  in  the  sen- 
tence where  William  Penn  speaks  of  Christ's  "living  that  most  un- 
blemished life."  Jiie  most  unblemished  life,  may  allude  to  the  ho- 
liest life  that  men  usually  live,  whereas  William  Penn  confines  it  to 
that  most  unblemished  life  which  Christ,  and  he  alone,  lived. 


51 

wp  his  precious  life  for  the  sins  of  the  whole  world,  when  the  iniquKy 
of  all  mankind  lay  hard  upon  him,  and  he  alone  was  sensible  of  that 
eternal  wrath  which  would  be  the  portion  of  inipenitent  sinners,  and 
under  the  agonizing  weiglit  of  suifering,  "  trode  the  wine  press  alone." 
This  is  a  different  kind  of  belief  from  that  of  Ellas  Hicks  ;  viz.  that  he 
did  not  come  to  offer  tip  hU  life  for  sin  ;  that  God  never  sent  him  in- 
to the  world  for  any  such  purpose  ;  that  his  death  was  exactly  pa- 
rallel to  that  of  every  other  martyr ;  that  his  sacrifice  was  not  an 
atonement  for  any  sins^  but  the  legal  sins  of  the  Jews,  and  that  it 
is  cruel  and  unholy  to  believe  that  he  suffered  for  the  sins  of  others. 
For  proof  that  such  are  the  sentiments  of  Elias  Hicks,  we  refer  to 
our  extracts  from  his  letters^&c.  inserted  in  the  introduction  to  this 
work.  How  striking  is  the  contrast  between  the  two.  William  Pena 
reveretitly  acknowledges  all  that  Christ  did  for  us  in  the  flesh  ac- 
cording to  the  scriptures,  Elias  Hicks  anathematizes  this  very  doc- 
trine which  Penn  so  devoutly  believed,  and  says,  "  Surely  is  it  possi- 
ble that  any  rational  being  that  has  any  right  sense  of  justice  or  mer- 
cy, that  would  be  willing  to  accept  forgiveness  of  his  sins  on  suck 
terms!  Would  he  not  rather  go  forward,  and  offer  himself  wholly  up, 
to  suffer  all  the  penalties  due  to  his  crimen,  rather  than  the  innocent 
should  suffer ! !  Nay,  was  he  so  hardy  as  to  acknowledge  a  willingness 
to  be  ^a\ed,  through  such  a  me<\\um,  would  it  not  prove  that  he  stood 
in  direct  opposition  to  every  principle  of  justice  and  honesty,  of 
mercy  and  love,  and  show  himself  a  poor,  selfish  creature,  and  un- 
worthy of  notice."  According  to  these  sentiments,  William  Penn 
must  have  been  destitute  of  any  right  sense  of  justice  and  mercy, 
and  a  poor,  selfish  creature,  unworthy  of  notice. 

The  third  and  last  paragraph  quoted  by  the  compilers,  appears  to 
be  designed  by  the  author,  to  poinr  out  the  distinction  between  the 
manhood  and  the  Godhead  of  the  Lord  Jesus  Christ.  To  the  latter 
he  "chiefly  appropriates  the  work  of  salvation,"  as  to  that  vvliich  fit- 
ted the  blessed  manhood  for  its  glorious  mission,  by  which  he  wrought 
his  mighty  miracles,  lived  that  most  spotless  life,  and  patiently  en- 
dured that  most  ignominious  death  on  the  cro-;s  for  our  sakes,  and 
afterwards  raised  up  his  body,  as  a  most  irrefragable  proof  that  He 
was  the  only  begotten  of  the  Father,  endued  witi)  omnipotent  power, 
and  filled  with  the  spirit  witliout  measure.  Such  was  VVilliam  Penn's 
reverence  for  that  transcendent  manifestation  in  the  flesh,  »hat  he 
declares,  he  "  dare  not  by  any  means  slight  it,"  or  rob  it  of  whatever 
was  its  due,  nor  yet  attempt  to  separate  what  God  had  joined  to- 
gether. He  concludes  the  seventeenth  chapter  thus:  "To  be  brief, 
that  I  may  yet  again  express  our  reverent  sense  of  Clu'ist's  manifes- 
tation, so  far  as  relates  to  that  holy  thing  that  should  be  born  of 
Mary,  take  these  few  particulars  in  my  next  chapter." 

"Chapter  XVIII. — ^  confession,  in  particular,  to  redemption,  re- 
mission, justification  and  salvation  by  Christ. 

"  I.  Though  we  believe  the  Eternal  Power,  Life  and  Light  which 
inhabited  that  holy  person,  who  was  born  at  Bethlehem,  was  and  is 
chiefly  and  eminently  the  Saviour,  "  for  there  is  no  Saviour  besides 
roe,"  saith  God,  yet  we  reverently  confess  the  holy  manhood  was 
Jnstrumentally  a  Saviour,  as  prepared  and  chosen  for  the  work  that 


Christ,  the  Word-God,  had  then  to  do  in  \t,  which  was  actualir 
tathe  salvation  ofsome,  and  intentionally  of  the  v/hole  world,  then, 
and  in  ages  to  come ;  suitable  to  that  scripture,  "  Lo,  in  the  volume 
of  the  book  it  is  written,  I  come  to  do  thy  will,  (0  God,)  a  body  hast 
thou  prepared  me,"  &c.  Heb.  x.  5.  7.  ' 

"II.  That  as  there  was  a  necessity  that  one  should  die  for  the 
people,  so  whoever  then  or  since  believed  in  him,  had  and  have  a. 
seal,  or  confirmation  of  the  remission  of  their  sins  in  his  blood;  and 
that  blood,  alluding  to  the  custom  of  the  Jetinsh  Sacrifices,  shall  be 
an  utter  blotting  out  of  former  iniquities,  carrying  them  as  into  a 
land  of  forgetfulness.  This  great  assurance  of  remission,  from  the 
wrath  due  upon  the  score  of  former  offences,  do  all  receive  in  the 
ratifying  blood  of  Christ,  who,  repenting  of  their  sins,  believe  and 
obey  the  holy  Light  with  which  he  ha(h  lighted  them.  For  Paul's 
being  turned  from  darkness  to  the  light  in  his  heart,  was  one  and 
ths  same  with  his  believing  in  the  Son  of  God  revealed  in  his  heart. 

"  III.  This  more  glorious  appearance  ended  that  less  glorious  ser- 
vice of  the  Jews;  for  the  figures  being  completed,  the  shadows  fell. 
He,  in  that  body,  preached  and  lived  beyond  those  beggarly  ele- 
ments. He  drew  religion  more  inward,  even  into  the  secret  of  the 
heart,  and  made  it  to  consist  in  an  higher  state  of  righteousness,  called 
evangelical ;  and  at  once  became  both  the  author  of  a  more  heavenly 
dispensation,  and  therein  an  example  to  all,  as  well  Jews  as  Gentiles : 
sealing  such  a  common  and  general  religion  to  both,  with  his  blood, 
as  would  forever  end  the  difference  and  slay  the  enmity,  that  they 
might  be  all  one  in  Christ.  Thus  did  he  end  the  Jews'  external 
services,  and  overturn  the  Gentiles'  idolatries,  by  his  one  most 
pure  and  spiritual  offering  and  worship. 

"IV.  It  plainly  preaches  thus  much  to  us,  that  as  he,  whose  body 
the  Jews  outwardly  slew,  was  by  wicked  works  crucified  in  the 
streets  of  Sodom  and  Egypt  spiritually  so  called,  viz:  our  polluted 
hearts  and  consciences;  so,  unless  we  come  to  know  the  power  and 
benefit  of  this  inward  life,  answering  to  and  expressed  by  that  out- 
ward life  he  gave  for  the  world,  that  will  avail  us  little.  For  so  it 
is,  and  very  marvellous  in  our  eyes,  that  the  life  of  the  crucified  can 
only  save  those  who  may  well  be  reputed  the  crucifiers.  Oh  myste- 
ry !  And  because  those  that  did  not  actually  slay  him  outwardly, 
have  slain  him  inwardly,  that  is,  by  their  evil  spirits  resisting  and 
quenching  his  spiritual  appearance  to  their  souls,  therefore  must 
such  really  know  that  divine  life  inwardly  raised  and  shed  abroad 
for  sanctification  and  redemption  from  sin.  Oh,  how  great  was  his 
love  to  man  !  Truly  larger  than  man's  cruelty;  who,  whilst  he  died 
by  wicked  men,  died  for  them;  and  when  dead,  they  could  not  hin- 
der him  from  rising  to  do  them  good,  who  had  done  their  worst  for 
his  destruction,  thereby  showing  mercy  to  those  who  showed  they 
had  no  mercy  for  him  nor  themselves.  "O  Jerusalem !  Jerusalem  ! 
how  often  would  I  have  gathered  thee,  and  thou  wouldst  not,"  &c. 

"V.  That  expression  of  his  is  greatly  worth  our  notice,  "I  lay  down 
my  life  for  ttie  world."  All  he  did  was  for  the  good  of  the  world, 
and  particidar/y  the  laying  down  of  his  life,  that  he  might  both  ex- 
press his  love  and  our  duty.     Had  he  not  desired  man's  salvation, 


53 

and  for  that  purpose  prepared  a  body  in  which  to  visit  him,  and  bj 
his  daily  labours  among  men  to  further  their  eternal  happiness,  the 
Jews  had  never  been  able  to  put  him  to  death.  But  being  come,  and 
when  come  so  hardly  used,  herein  did  he  recommend  his  great  love  to 
us,  that  besides  the  inward  weights  of  sin  he  bore  with  his  deep  con- 
cernment for  man's  eternal  well-being,  he  cheerfully  q^ererf  up  his 
bodily  life,  to  recommend  and  ratify  his  love  for  the  remission  of  sin, 
and  gave  us  an  holyexample  to  follow  his  steps.  But  these  words  will 
bear  another  sense  too,  as  do  those  he  spoke  to  the  Jews  :  "  Unless  ye 
eat  my  flesh,  and  drink  my  blood,  you  have  no  life  in  you."  John 
vi.  51,  52,  53,  54,  62,  63.— Where  we  may  plainly  see,  that  as  the 
Jews  vainly  and  carnally  fancied  he  meant  his  outward  body  only, 
to  which  they  opposed  the  impossibility  of  the  thing ;  so  Christ  de- 
clares their  mistake  of  his  meaning,  to  his  disciples,  in  these  few  but 
deep  words  :  "  the  flesh  profiteth  nothing ;  it  is  the  spirit  that  quick- 
eneth."     So  that  the  words  are  true  and  weighty  in  both  senses. 

"VI.  And  we  further  acknowledge,  that  in  that  holy  body  the  Di- 
vine principle  of  light  and  life  did  discover  the  depths  of  satan's 
darkness,  encounter  hell,  death,  and  the  grave,  and  every  tempta- 
tion it  was  possible  for  the  serpent,  with  all  his  power  and  subtility, 
to  beset  him  with,  (in  which  sense  he  was  made  like  unto  us  in  all 
things,  sin  excepted,  that  he  might  be  sensible  of  our  infirmities,) 
yea,  the  Divine  life  travailed  under  all,  administering  strength  to, 
and  supporting  the  outward  man,  that  it  might  answer  the  end  of  its 
appointment,  and  in  the  end  utterly  defeat  and  for  ever  overcome 
the  power  of  the  tempter,  bruising  the  serpent's  head  in  general,  as 
prince  of  darkness,  and  God  of  the  world,  and  in  a  plain  combat 
giving  him  that  foil,  which  in  good  measure  shook  his  foundation, 
divided  his  kingdom,  chased  away  his  lying  oracles,  and  proved  a 
very  fatal  blow  to  his  whole  empire.  Which  holy  conquest,  obtain- 
ed by  sweat  of  blood,  and  deepest  agonies,  with  holy  patience,  may 
not  unfitly  be  compared  to  that  of  some  worldly  prince,  maintaining 
a  righteous  cause  against  an  usurper  of  his  territories,  whom  he 
puts  to  rout  in  the  open  field,  (by  which  I  understand  the  general 
conquest,)  yet,  many  towns,  and  cities,  and  citadels,  remaining 
strongly  garrisoned,  (by  which  1  understand,  particular  men  and 
women  enslaved  by  sin,)  they  are  not  thereby  overcome,  though  the 
approach  be  easier  to  them,  and  that  they  are  truly  more  ac- 
cessible than  before. 

"The  One  Seed,  who  is  Christ,  who  is  God  over  all  blessed  for 
ever,  though  he  gave  this  proof  of  his  everlasting  arm,  that  it  has 
brought  a  general  salvation,  by  a  plain  overthrow  of  the  god  of  this 
world,  the  enemy  of  his  glory,  and  thereby  weakened  his  power,  as 
in  himself,  (which  is  the  single  battle  fought  in  garments  rolled 
in  blood  between  the  two  seeds,  spirits,  natures,  and  jjowers,  God 
and  mammon,  Christ  and  belial,)  yet  there  are  also  many  towns,  ci- 
ties, and  citadels  to  vanquish,  which  are  strongly  garrisoned  by  this 
God  of  the  world,  to  wit,  the  souls  of  men  and  women  possessed  and 
enslaved  by  him.  So  that  though  their  hearts  are  more  acces- 
sible bv  that  general  victory  over  the  very  spirit  of  darkness,  and 
that  liglit  may  be  more  clear  and  broken  forth,  yet  unless  those  par- 


54 

ticiilar  places  or  persons  are  besieged  and  taken,  their  goods  spoil 
ed,  and  houses  sacked  of  all  their  strange  gods,  and  so  come  to  be 
redeemed  from  under  the  yoke  of  that  Pharaonian  task  master,  re- 
claimed, renewed,  sanctified,  and  divinely  naturalized  and  brought 
into  an  holy  subjection  to  him,  who  is  Lord  from  Heaven,  the  right 
Heir  of  all  things,  and  receive  his  mark,  and  bear  his  image,  those 
places  or  persons  must  needs  be  under  the  power  of  the  prince  of 
darkness,  the  god  of  this  world,  who  reigns  and  rules  in  the  hearts 
of  the  children  of  disobedience. 

"  To  conclude,  we  say,  though  this  general  victory  was  obtained, 
and  holy  privileges  therewith,  and  that  the  holy  body  was  instru- 
mentally  a  sharer  therein,  jet  both  the  efficient  or  chiefest  cause 
was  the  divine  light  or  life,  that  so  clearl}^  discriminated  and  deeply 
wounded  this  mystery  of  iniquity;  and  that  none  can  be  thereby  be- 
nefited, but  as  they  come  to  experience  the  Holy  Seed  of  Life,  who 
is  God's  mighty  arm  of  power,  revealed  to  effect  the  same  salvation 
from  sin,  in  each  particular  conscience,  and  which  none  can  fail  of, 
who  first  receive  it  as  a  light  that  manifesteth  and  reproveth  every 
evil  way,  and  continue  to  walk  up  to  it  in  all  its  holy  manifestations. 

"  VII.  But  there  is  ypt  a  farther  benefit  that  accrueth  by  the  blood 
of  Christ,  viz  :  that  Christ  is  a  propitiation  and  redemption  to  such 
as  have  faith  in  him.  For  though  I  still  place  the  stress  of  feeling 
of  a  particular  benefit,  upon  the  light,  life,  and  spirit  revealed  and 
witnessed  in  every  particular  person,  yet  in  that  general  appearance 
there  was  a  general  benefit  justly  to  be  attributed  unto  the  blood  of 
that  very  body  of  Christ,  (which  he  offered  up  through  the  eternal 
Spirit,)  to  wit,  that  it  did  propitiate.  For,  however  it  might  draw 
stupendous  judgments  u\)on  the  heads  of  those  who  were  authors  of 
that  dismal  tragedy,  and  bloody  murder  of  the  Son  of  God,  and  di- 
ed impenitent,  yet  doubtless  it  thus  far  turned  to  very  great  ac- 
count, in  that  it  was  a  most  preci&t^s  offering  in  the  sight  of  the 
Lord,  and  drew  God's  love  the  more  eminently  unto  mankind,  at 
least  such  as  should  believe  in  his  name,  as  his  solemn  prayer  to 
his  Father  at  his  leaving  the  world,  given  us  by  his  beloved  disciple 
doth  plainly  witness. 

"  For  how  can  it  otherwise  be,  but  that  it  should  render  God 
most  propitious  to  all  such  as  believe  in  Christ,  the  Light  of  the 
world,  when  it  was  but  placing  of  his  only  begotten  Son's  sufferings 
truly  on  their  account,  that  should  ever  believe  and  obey  him.  Yea 
doubtless,  greatly  did  that  sacrifice,  influence  to  some  singular  tender- 
ness, and  peculiar  regard  unto  all  such  who  should  believe  in  his  name, 
being  the  last  and  greatest  of  all  his  external  acts,  viz:  the  resisting 
unto  blood,  for  the  spiritual  good  of  the  world,  thereby  offering  up 
his  life  upon  the  cross,  through  the  power  of  the  eternal  spirit,  that 
remission  of  sin,  God's  bounty  to  the  world,  might  be  preached  in 
his  name,  and  in  his  very  blood  too,  as  that  which  was  the  most  ra- 
tifying of  all  his  bodily  sifferings.  And  indeed,  therefore  might  it 
seem  meet  to  the  Holy  Ghost,  that  redemption,  propitiation,  and  re- 
mission should  be  declared,  and  held  forth  in  the  blood  of  Christ  un- 
to all  that  have  right  faith  therein,  as  saith  the  apostle  to  the  Ro- 
mans :  "  whom  God  hath  set  forth  to  be  a  propitiation  through  faith 


55 

in  his  blood."  Rom.  iii.  25.  And  to  the  Ephesians:  "in  whom  we 
liave  redemption  through  his  blood,  the  forgiveness  of  sins,"  &c. 
Eph.  i.  7. — Because  it  implies  a  firm  belief  that  Christ  was  come  in 
the  flesh,  and  that  none  could  then  have  him  as  their  propitiation 
or  redemption,  who  withstood  the  acknowledgment  of,  and  belief  in 
his  visible  appearance,  which  John  tells  us,  some  denied.  2.  That 
he  came  in  order  to  the  remission,  redemption,  and  salvation  of  the 
world.  3.  That  his  so  dying,  was  both  an  evident  token  of  his  love, 
and  strong  argument  of  confirmation  of  his  message  and  work. 
4.  That  it  might  the  better  end  the  Jews'  shadowy  services,  by  an 
allusion  to  the  way  of  their  temporary  and  typical  sacrifices,  as  the 
whole  epistle  to  the  Hebrews  showeth.  5.  And  that  by  bringing, 
through  the  holy  light  in  every  particular,  into  the  acknowledgment 
of,  and  belief  in  the  blood,  which  was  ratifying  of  that  whole  appear- 
ance, men  might  be  brought  unto  the  knowing  Christ  after  a  more  in- 
ward and  spiritual  manner,  suitable  to  Christ's  own  words:  "It  is 
the  Spirit  that  quickens ;"  and  the  apostle  avers,  that  "  the  Lord 
from  heaven  is  that  quickening  Spirit;"  by  which  eternal  Spirit  he 
ottered  up  himself  without  spot.  Nor  can  any  reasonably  suppose, 
that  when  Christ  so  spoke  to  his  disciples,  explanatorily  of  what  he 
had  obscurely  and  in  parables  said  to  the  Jews,  that  he  meant  not 
something  more  hidden  and  divine  than  what  they  and  the  Jews 
saw ;  yet  that  which  hindered  those  Jews  from  the  knowledge  or  be- 
nefit thereof,  was  their  stumbling  at  him,  without  a  confessing  of 
whom,  they  could  never  come  into  the  beholding  or  experiencing  of 
his  Divine  life  in  them. 

"To  conclude.  That  body  was  the  Divine  Life's:  "a  body  hast 
thou  prepared  me,"  therefore  all  that  was  done  by  that  body  to- 
wards the  redemption  of  mankind,  was  eminently  the  Divine  Life's. 
Yet  because  often  times  actions  are  denominated  from,  or  appropri- 
ated to  the  instrument,  as  the  next  cause,  though  not  the  efficient 
or  most  eminent  cause,  therefore  the  scripture  speaks  forth,  (as  in- 
deed is  the  propriety  of  both  the  Hebrew  and  Greek  tongues,)  par- 
abolically,  hyperbolically,  metaphorically,  the  inward  substance  and 
hidden  life  of  things,  by  things  more  exterior  and  obvious  to  the 
sense,  to  the  end  that  such  mysteries  might  be  the  better  accommoda- 
ted to  vulgar  capacities.  Consider  what  I  say,  with  this  qualifica- 
tion, that  ultimately  and  chiefly,  not  .  ivholly  and  exclusively,  the 
Divine  life  in  that  body  was  the  Redehner.  For  the  sufferings  of 
that  holy  body  of  Jesus  had  an  engaging  and  procuring  virtue  in 
them,  though  the  Divine  life  was  that  fountain  from  whence  origi- 
nally it  came.  And  as  the  Life  declared  and  preached  forth  itself 
through  that  holy  body,  so  who  did  then  come  to  the  benefit  procu- 
red by  the  Divine  life,  could  only  do  it  through  an  hearty  confes  - 
sion  to  it  as  appearing  in  that  body,  and  that  troni  a  sense  first  be- 
gotten by  a  measure  of  the  same  in  themselves. 

"This  is  the  main  import  of  those  places:  "whom  God  hath  set 
forth  to  be  a  propitiation,"  and  "  in  whom  we  have  redemption 
through  faith  in  his  blood."  Rom.  iii.  25. — For  who  is  this  He 
whom  God  hath  set  forth,  and  in  whom  is  redemption?  Certainly 
the  same  He  that  was  before  Abraham,  the  Rock  of  the  fathers,  that 


56 

cried :  "  Ld,  I  come  to  do  thy  will,  (O  God,)  a  body  hast  thou  pre- 
pared me,"  (Heb.  x.  5.  7,)  which  was  long  before  the  body  was 
conceived  and  born.  But  may  some  say,  how  is  it  then  his  blood  ? 
Why,  just  as  the  body  is  his  body. 

"  Those  who  had  faith  in  that  blood  believed  his  visible  appear- 
ance, inasmuch  as  they  acknowledged  that  great  seal  and  ratifica- 
tion of  it,  to  wit,  the  shedding  of  the  blood  of  His  body,  who  came 
to  save  the  world,  and  who  alone  is  the  propitiation,  redemption, 
and  salvation  of  all  who  had  and  have  right  faith  in  that  appear- 
ance and  message  so  confirmed,  and  therefore  so  often  expressed 
by  it,  as  including  all  his  whole  life  and  sufferings  besides.  And 
this  is  my  reason  for  it, — that  it  was  impossible  for  any  man  in  that 
day,  to  confess  to,  and  believe  in  the  Divine  light  and  life  which 
appeared  in  that  prepared  body,  but  from  the  inward  discoveries! 
and  operations  of  the  Divine  light  with  which  Christ,  the  Word  - 
God,  who  took  flesh,  had  enlightened  him. 

"  However,  though  the  apostles  might  then  so  express  themselves, 
thereby  to  assert  and  recommend  unto  the  faith  of  all,  that  eminent 
and  blessed  manifestation,  and  the  great  love  of  Christ  therein,  as 
the  visitation  of  the  heavenly  life  through  that  prepared  body,  and 
the  deep  sufferings  of  both  for  the  world,  being  true  and  spiritual 
witnesses  thereof;  yet  it  was  never  intended  that  any  should  bare- 
ly rest  there,  but  press  after  the  knowledge  of  Christ,  by  faith  in 
something  farther,  and  beyond  that  body  in  which  he  appeared,  not 
excluding  our  belief  in  that  too.  They  who  knew  Christ  after  the 
flesh,  were  to  press  after  some  more  spiritual  discovery  of  him;  and 
it  was  expedient  that  they  who  almost  doated  upon  his  outward  mani- 
festation should  be  weaned  from  it,  to  the  end  his  more  interior,  and 
indeed,  beneficial  revelation  of  himself,  might  be  witnessed  by  the 
soul. 

"Faith  in  his  blood  was  requisiie,  that  they  might  confess  him 
whose  body  and  blood  it  was,  to  be  the  Christ,  who  is  God  over  all, 
blessed  forever;  which  was  the  great  question  with  the  Jews, 
whether  God  was  truly  manifested  in  that  body  of  flesh,  which 
they  saw?  So  that  the  stress  lies  in  confessing  to  the  Divinity 
come  in  the  flesh:  otherwise  they  would  have  rejected  not  only  the 
most  signal  suffering  of  the  whole  manifestation,  but  consequently, 
that  itself.  To  conclude,  we  confess.  He  who  then  appeared,  ivas, 
and  is,  the  propitiation,  &c.  and  in  him  was  redemption  obtained,  by 
all  those  who  had  such  true  faith  in  his  blood.  But  still  it  is  to  be 
understood,  that  there  must  be  a  witnessing  of  a  measure  of  the 
same  light,  spirit,  and  power,  to  appear  for  redemption  of  the  soul 
from  the  pollution  of  sin,  in  each  particular. 

"  VIll.  That  justification  came  by  faith  in  his  blood,  is  clear  in  a 
sense;  for  "by  the  law  could  no  flesh  be  justified."  That  is,  the 
law  being  added  because  of  transgression,  certainly  the  transgres- 
sor could  not  be  justified,  whilst  such,  by  that  law  which  condemned 
him  for  being  such.  Which  puts  ine  upon  distinguishing  betwixt 
justification,  as  it  is  sometimes  taken,  viz:  for  remission, pardon  or 
forgiveness  of  sin  past  upon  repentance,  and  that  justification  which 
implies  an  acceptance  with,  and  an  access  to  God  as  a  keeper  of  the 


57 

law  of  the  spirit  of  life,  which  is  to  be  made  inherently  just,  right- 
eous, or  holy, 

"  In  the  first  sense,  since  all  have  sinned,  no  man  can  be  justified 
by  the  law  he  has  transgressed.  Therefore,  that  great  favour  and 
mercy  of  lemission,  pardon,  and  forgiveness,  was  (mly  then  gene- 
rally/)re«c/' erf  in  the  name  of  Jesus,  which  such  as  believed  in  liis 
message  should  obtain.  Thus  "by  the  works  of  the  law  shall  no 
flesh  be  justified,"  because  all  the  righteousness  man  is  capable  of, 
cannot  make  satisfaction  for  any  unrighteousness  he  hath  com- 
mitted;  since  what  he  daily  doth,  is  but  what  lie  daily  owes.  But 
still  such  as  keep  the  law  are  justified.  For  that  a  man  should  be 
con<lemned  both  for  transgressing;  ;ind  keeping  the  law  too,  would 
be  very  hard.  What  shall  we  say  tlien,  but  that  justification  in  the 
first  sense,  since  Adam's  day  to  this,  hath  been  GofPsfree  love  upon 
repentance ;  and  above  all,  that  by  Christ's  visible  appearance  and 
suffering,  and  in  his  name,  was  remission,  pardon,  or  forgiveness 
preached,  or  held  forth  to  the  whole  world,  upon  their  believing 
therein,  more  eminently  than  ever. 

"  But  in  the  last  sense,  no  man  can  be  justified  but  as  he  is  made 
just,  and  is  found  actually  doing  the  toil  I  of  God.  That  justifies — 
that  is  it  which  gives  acceptance  with,  and  access  to  God.  In  this 
sense  it  was  the  apostle  said,  such  as  are  "the  doers  of  the  law  shall 
be  justified,"  and  not  from  the  guilt  of  what  they  formerly  did 
against  it,  by  their  after  keeping  it ;  for  that  is  thejree  love  of  God 
alone,  upon  the  repentance  of  the  creature;  which  hath  been  in  all 
former  ages,  but  never  so  eminently  held  forth  to  the  world,  as  by 
the  coming  of  our  Lord  Jesus  Christ  in  the  flesh. 

"  So  that  thus  far  we  can  approach  the  honester  sort  of  pro- 
fessors of  religion,  or  rather,  we  were  herein  never  at  a  distance  f-om 
them,  viz :  that  men  may  be  reconciled,  and  in  a  sense  justified^ 
while  sin  may  not  be  totally  destroyed.  That  is,  God  upon  their  re- 
penting of  past  sins,  though  not  then  clearly  purged  from  the  ground 
of  evil,  may,  and  we  believe,  doth  remit,  pardon,  or  forgive  former 
oftences,  and  is  thus  far  reconciled ;  that  is,  he  ceaseth  to  be  angry, 
or  at  a  distance  from  them,  as  when  they  went  on  in  a  state  of  diso- 
bedience to  the  light.  Yet  forever  we  must  affirm,  that  no  man  or 
woman  can  be  made  a  child  of  God,  but  as  the  new  birth,  regenera- 
tion, and  the  divine  and  heavenly  image  comes  to  be  witnessed 
through  the  putting  oiV  the  old  man  and  his  deeds,  and  being  bapti- 
zed bv  the  Holy  Ghost  and  fire  into  the  one  holy  body,  of  which  Christ, 
the  immaculate  Lamb  of  God,  is  Head  and  Lord.  So  that  all  tliose 
who  apply  to  themselves,  or  others,  the  promises  due  to  this  state, 
unto  that  before  mentioned,  heal  themselves  or  others  deceitfully; 
and  God  will  judge  for  those  things.  So  let  all  people  consider 
with  sobriety  and  moderation,  if  the  things  we  assert  are  not  most 
agreeable  to  the  scripture,  and  that  light  of  truth  which  is  in  their 
own  consciences,  unto  which  we  most  of  all  desire  to  be  made 
manifest. 

"  IX.  Nor  is  this  all  the  good,  the  coming  and  sufferings  of  that 
blessed  manhood  brought  unto  the  world.  For,  having  been  ena- 
bled so  effectually  to  perform  the  will  of  God  living,  and  having  so 
"  H 


58 

patiently  suffered  the  will  of  wicked  men,  dying,  therein /rce/i/  oj- 
jering  up  his  most  innocent  life  for  the  world,  he  certainly  obtained 
exceeding  great  and  precious  gifts,  which  as  every  man  comes  to 
believe  in  the  light  wherewith  Christ  Jesus  hath  enlightened  him, 
and  to  be  led  by  it,  he  shall  assuredly  feel  a  particular  benefit  to 
himself,  accruing  from  that  general  one  procured  by  Christ,  who  so 
laid  down  his  life  for  the  world. 

"In  short,  as  we  cannot  but  acknowledge  him  a  Saviour  in  that 
very  manifestaiioyi,  or  coming  in  that  prepared  body,  who  appeared 
so  extraordinarily  to  visit  the  world  with  his  marvellous  light  and 
truth,  and  to  turn  their  minds  from  error  and  darkness,  and  who 
actually  converted  and  reclaimed  many,  and  endued  his  followers 
with  his  own  heavenly  light,  life,  and  power,  whereby  to  supply  his 
exterior  absence  with  a  most  lively,  piercing,  and  effectual  minis- 
try, for  the  completing  of  the  rest,  from  generation  to  generation  ; 
so  must  we  needs  attribute  this,  chiefly,  to  the  Divine  light,  life,  and 
power,  that  through  the  manhood  of  both  Lord  and  servants,  shift- 
ed forth  and  revealed  itself  to  the  salvation  of  the  world. 

"  Nor  are  we  jet,  as  hath  been  often  liinted,  to  speak  strictly,  to 
ascribe  the  particular  salvation  of  every  man's  soul,  to  the  appear- 
ance of  that  same  light  in  nature,  in  either  Lord  or  servant,  (albeit 
many  were  reached  into  their  very  hearts  and  consciences  at  that 
time,  and  great  and  mighty  things  were  generally  procured,  and 
Christ  in  thai  manifestation  becanie  the  mithor  of  salvation  unto  ma- 
ny;) but  rather,  as  he  is  the  light  of  men  individually,  he  both  then 
did,  and  now  doth  appear  in  the  hearts  and  consciences  of  men,  unto 
the  awakening  of  them,  and  turning  their  minds  from  the  darkness 
of  tradition,  formality,  and  sin,  which  had  and  doth  overcast  and 
darken  the  soul,  to  that  blessed  light  in  men,  that  thereby,  (as  to 
them,)  suffered  and  doth  jet  suffer,  so  great  and  tedious  an  eclipse. 
I  say,  this  is  the  efficient  cause  of  salvation,  and  all  other  exterior 
visitations,  ministries  of  assistance,  though  from  the  same  light, 
are  in  respect  of  the  light  in  every  single  man  or  woman  buiinsiru- 
mental,  and  secondary, 

"  In  this  sense,  then,  man  is  only  a  saviour  instrumentally,  but 
Christ,  both  with  reference  to  his  bodily  appearance,  and  in  the  mi- 
nistry of  his  servants,  is  the  most  excellent  means,  and  the  only  effi- 
cient cause  of  salvation,  as  revealed  and  obeyed  in  the  consciences 
of  men.  So  that  the  question  is  not,  whether  Quakers  deny  any 
benefit  to  redound  by  Christ's  bodily  sufferings.'^  But  whether 
the  professors  allow  and  acknowledge  the  main  of  the  work  to  the 
Divine  life  and  light  ? 

"In  short,  he  was  the  general  Saviour  in  that  eminent  appear- 
ance at  Jerusalem,  in  which  he  did  so  many  great  and  good  things 
for  mankind;  an<l  is  an  effectual  Saviour  to  every  par ticidar person, 
as  we  find  him  in  our  hearts,  an  holy  light,  sho?ving  sin,  reproving 
for  it,  and  converting  from  it,  into  the  holy  nature  of  the  light, 
Christ  Jesus  to  be  flesh  of  his  flesh,  and  bone  of  his  bone. 

"  Thus  have  1  declared,  according  to  my  understanding,  ground- 
ed upon  my  experience  and  that  illumination  God  has  given  me,  in 
love  and  moderation,  tlic  very  truth,  v/eight.  and  tendency  of  the 


59 

outward  coming  of  Christ,  and  his  deep  sufferings  by  and  for  the 
world.  And  also  the  nature  of  his  inward  coming  into  the  souls 
of  men  to  expel  the  darkness  that  lodged  there,  and  give  unto 
them  the  light  of  life.  In  both  which  respects,  I  confess  him  to  be 
the  Saviour  of  the  world  in  general,  and  the  Saviour  of  each  man 
in  particular.  But  that  the  benefit  according  to  men  from  him,  as 
the  general  Saviour,  is  only  known  and  received  by  such  as  wit- 
ness him  a  particular  Saviour;  and  this  I  will  abide  by.  For 
"Christ  in  man"  becometh  "the  hope  of  glory,"  and  man's  being 
"  changed  into  the  same  image,  from  glory  to  glory,  even  as  by 
the  Spirit  of  the  Lord,'''*  (2  Cor.  iii  IB,)  is  the  salvation  and  perfec- 
tion of  every  true  christian." — Vol.  i.  575  to  581. 

The  compilers  next  introduce  to  our  notice,  four  paragraphs, 
marked  as  quotations  from  Wiiliam  Penn's  works,  in  these  words: 
"  William  Penn  quotes  the  following,  in  defence  of  his  doctrine" — 
See  pamplilet,  pages  34,  35,  36.  What  the  doctrine  of  William 
Penn  is,  insupport  of  which  lie  adduces  these  authorities,  we  are  not 
informed  by  the  compilers,  and  as  their  book  professes  to  be  made 
up  of  the  writings  q(  primitive  Friends,  and  these  paragraphs  are  pla- 
ced at  some  distance  apart,  it  is  calculated  to  make  the  impression 
that  these  authors,  whom  William  Penn  has  quoted,  were  Quakers, 
whicli,  however,  they  are  not.  The  first  is  from  Bishop  Jewell's 
sermon  on  John,  vi.  1,2,  3,  and  is  merely  a  testimony  to  the  truth  of 
the  apostle  Paul's  doctrine,  that  Christ  has  been  the  spiritual  bread 
of  his  saints  in  all  ages  of  the  world,  and  that  that  flesh  and  blood 
on  which  his  church  was  to  feed,  were  pre-existent  to  his  outward 
manifestation  in  the  flesh — a  doctrine  little  coincident  with  the  no- 
tion, that  he  was  a  mere  Israelite,  destitute  of  the  holy  spirit  of  grace 
until  after  the  baptism  of  John.* 

The  remaining  three,  are  taken  by  William  Penn,  from  the 
works  of  "  some  considerable  separatists,"  pointing  out  the  scriptu- 
ral distinction  between  the  Godhead  of  Christ,  as  he  was  from  all 
eternity  Divine  ;  and  that  holy  manhood  with  which  he  afterwards 
clothed  himself.  The  doctrines  promulgated  by  our  early  Friends, 
were  so  new  to  many  of  their  cotemporaries,  and  were  so  bitterly  op- 
posed by  many  high  professors  of  the  christian  name,  that  they  not 
unfrequently  availed  themselves  of  the  coincident  testimony  of  other 
protestant  writers,  who  had  in  some  degree,  owned  the  same  doc- 
trines, though  their  language  and  sentiments  miglit  not,  in  all  re- 
spects, be  strictly  consonant  with  what  the  Quakers  approved. 

But  while  the  compilers  make  William  Penn  accountable  for  the 
sentiments  in  the  quotations,  justice  demanded  that  they  should 
have  given  William  Penn's  account  of  the  doctrine,  in  support  of 
which  he  adduced  them  ;  especially  as  it  immediately  precedes  the 
parts  extracted  by  the  compilers;  in  this  solemn  confession  of  faith 
on  behalf  of  himself  and  the  Quakers,  viz: 

"  I  will  end  my  part  herein,  with  our  most  solemn  confession,  in 
the  holy  fear  of  God ;  that  we  believe  in  no  other  Lord  Jesus  Christ, 

•  See  extract  from  ♦•  Wisdom  Justified  of  her  children,"  &c.  in  oui-  intro- 
duction. 


60 

than  he  \vho  appeared  to  the  fathers  of  old,  at  sundry  times  and  m 
divers  manners;  and  in  the  fuhipss  of  time,  took  flesh  of  the  seed 
of  Abraham  and  stock  of  David,  became  Immanuel,  God  manifest 
in  flesi),  through  which  he  conversed  in  the  worhl,  preached  /?is  ever- 
lasting gospel,  and  by  his  divine  power,  gathered  faithful  witnesses; 
and  when  his  hour  wa«  come,  was  taken  of  cruel  men,  his  body  wicked- 
ly slain,  ivhicli  life  he^ave,  to  proclaim  upon  faith  and  repentance,  a 
general  ransom  to  the  ivorld ;  the  third  day  he  rose  again,  and 
afterwards  appeared  among  his  disciples,  in  whose  view,  he  was  re- 
ceived up  into  glory;  hut  returned  again,  fulfilling  (hose  scriptures, 
HE  that  is  with  you,  shall  he  in  you  ;  I  will  not  leave  you  comfort- 
less, I  will  come  to  you  again,  and  receive  you  unto  myself,  John  xiv. 
3,  17,  18.,  and  that  he  did  come,  and  abi<le  as  really  in  them,  and 
doth  now  in  his  children  by  measure,  as  ivithout  measure  in  that  bo- 
dy prepared  to  perform  the  will  of  God  in  ;  (hat  he  is  their  King, 
Prophet,  and  High  Priest,  and  intercedes,  and  mediates  on  their  be- 
half; bringing  in  everlasting  righteousness,  peace  and  assurance  for 
ever,  unto  all  their  hearts  and  consciences,  (o  whom  be  everlasting 
honour  and  dominion.   Amen." — Vol.  ii.  page  420. 

We  have  here  another  striking  proof,  of  the  incongruity  of  the 
truly  christian  doctrines  of  William  Penn  and  the  early  Quakers, 
with  the  notions  of  Elias  Hicks.  They  believed  that  the  Lord 
Jesus  Christ,  the  eternal  Word,  took  flesh  of  the  seed  of  Abra- 
ham. Elias  Hicks  declares  this  to  be  impossible.  They  believed  Je- 
sus Christ  to  be  the  Immanuel.  Elias  Hicks,  that  he  was  the  Son 
of  Joseph,  and  no  more  than  any  Israelite — devoid  of  the  eftusion  of 
the  Holy  Ghost,  until  he  was  thirty  years  of  age.  They  believed 
that  he  preached  the  everlasting  gospel,  granted  repentance  and 
forgiveness  sins.  Elias  Hicks  asserts,  that  he  was  a  mere  outward 
Jewish  Messiah ;  that  his  work  was  wholly  limited  to  healing  the 
diseases  of  the  body;  and  (hat  he  had  not  power  to  heal  the  soul. 
They  believed  that  the  sacrifice  of  his  bodily  life  on  (he  cross,  was 
a  general  ransom  and  atonement  for  the  sins  of  the  tchole  ivorld. 
Elias  Hicks  asserts,  positively  and  unconditionally  (hat  it  was  not  an 
atonement  for  any  sins,  hut  the  legal  sins  of  the  Jews.  They  believ- 
ed  that  He  that  was  with  his  disciples  in  the  flesh,  was  the  pro- 
mised Comforter,  who  came  in  the  spirit.  Elias  Hicks  asserts  that 
it  was  not  the  same,  but  another  and  a  different  one.  They  believed 
that  Christ  Jesus  had  the  spirit  without  measure,  and  is  made  unt© 
his  saints.  Wisdom,  Righteousness,  Sanctification,  and  Redemption. 
Elias  Hicks  asserts  that  he  had  only  a  portion  of  the  spirit ;  and  (hat 
we  by  obedience  may  attain  to  as  great  degrees  of  righteousness  as 
he  did.*  Let  the  unprejudiced  and  honest  reader  judge,  "heth- 
er  there  is  any  more  agreement  between  Quakerism  and  the  dogmas 
of  Elias  Hicks,  than  there  is  between  light  and  darkness  ;  and  whe- 
ther the  latter  are  not  worse  than  mere  "  innovations  on  the  doctrine 
of  primitive  Friends." 

The  next  quotation  from  William  Penn,  is  on  pages  37  and  38,  of 

•  See  the  extracts  from  his  letters  and  sermons,  in  the  introduction  to  this 
work. 


61 

the  compilers'  pamphlet.  It  is  taken  from  the  second  part  of  "  A 
Serious  Vpf)h)o;y  for  the  principle-;  and  practices  of  the  people  call- 
ed Quakers,"  which  was  written  by  William  Penn  in  1670,  while 
confined  in  Newgate,  for  attending  a  religious  meeting.  It  was  de- 
signed by  the  author,  as  a  defence  of  that  people,  "against  the  mali- 
cious aspersions,  erroneous  doctrines,  and  horrid  blasphemies  of 
Thomas  Jenner  and  Timothy  Taylor,"  who  had  greatly  misrepre- 
sented their  tenets,  in  a  book  which  they  called  "  Quakerism  Anato- 
mised and  Confuted."  The  paragraphs  quoted  by  the  compilers  are 
from  the  fourth  chapter,  in  which  William  Penn  vindicates  the  Society 
from  Thomas  Jenner's  accusations  of  denying  Christ,  &c.  The 
compilers  have  here  quoted  unfairly  from  William  Penn,  as  will  ap- 
pear by  the  insertion  of  the  following  extract.  The  parts  which  they 
have  inserted,  are  enclosed  in  brackets  marked  with  a  hand. 

"First,  he  gCT»  [takes  up  an  whole  chapter,  in  his  endeavours  to 
"  prove  that  we  deny  the  Lord  that  bought  us,  though  very  falsely, 
"and  equally  unsuccessful. 

"  Because  ive  deny  that  person,  {the  Son  of  God^)  that  died  at  Je- 
"  rusalem,  to  be  our  redeemer." 

"  Which  most  horrid  imputation  has  been  answered  more,  (I  be- 
"  lieve,)  than  a  thousand  times,  by  declaring,  that  he  that  laid  down 
«  his  life,  and  suffered  his  body  to  be  crucified  by  the  Jews,  without 
"the  gates  of  Jerusalem,  is  Christ,  the  Only  Son  of  the  raost  Higli 
"  God  :  But  that  the  outward  person,  which  suffered,  was  properly 
"the  Son  of  God,  we  utterly  deny,  and  it  is  a  perfect  contradiction 
"  to  their  own  principles ;  a  body  thou  hast  prepared  me,  said  the 
"Son,  then  the  Son  was  not  the  body,  though  the  body  was  the 
"  Son's,],aCJi  this  brings  him,  [Jenner,]  more  under  the  charge  of 
making  him  buta  mere  man,  than  us  ;  who  acknowledge  him  to  be  One 
with  the  Father,  and  of  a  nature  eternal  and  immortal ;  for  he  was 
glorified  with  the  Father,  before  the  world  was." — Vol.  ii.  page  65. 

Here  is  a  very  material  omission,  and  it  a  cannot  be  without  de- 
sign. The  compilers  stop  at  a  comma,  as  may  be  seen  by  the  brack- 
ets, carefully  omitting  the  latter  and  important  clause  of  the  sen- 
tence, where  William  Penn  repels  the  charge  of  making  our  Saviour 
a  mere  man,  and  adds  so  sound  and  Scriptural  a  confession  of  his 
faith  in  Jesus  Christ.  Now,  as  this  omission  could  not  have  occurred 
"by  accident,"  we  would  ask  any  unprejudiced  reader,  whether 
leaving  out  so  necessary  a  part  of  William  Penn's  reply,  does  not 
carry  irresistible  evidence  that  the  carvers  deny  the  doctrine  which 
it  asserts,  and  were  sensible  it  was  directly  contrary  to  the  dogmas 
of  Elias  Hicks,  and  would  serve  to  show  the  discrepancy,  rather 
than  the  coincidence,  of  the  doctrines  of  the  Quakers  with  his  no- 
tions. 

What  principally  induced  the  compilers  to  quote  the  passage, 
was,  probably,  the  assertion  that  the  Quakers  do  not  consider  the 
outward  person  to  be,  in  the  highest  sense  of  the  term,  the 
Son  of  God.  But  if  they  think  to  prove  thereby  that  William 
Penn  denied,  or  undervalued  the  manhood  of  Jesus  (Christ,  or  to 
draw  therefrom  an  excuse  for  lessening  our  veneration  for  the  out- 
ward appearance  of  Christ  ia  the  flesh,  William  Penn  has  himself 


62 

prevented  them,  since  he  denies  the  same  charge  alleged  by  Jenner, 
calling  it  a  "most  horrid  blasphemy  that  had  been  answered  he  be- 
lieved more  than  a  thousand  times."  Had  we  been  selecting;  passa- 
ges to  show  that  Elias  Hicks  denies  peremptorily  what  William  Penn 
as  positively  asserts,  we  should  have  considered  this  reply  of  Wil- 
liam Penn  to  Jenner,  well  adapted  to  our  purpose,  since  he  fully 
acknowledges  in  it  the  divinity  and  eternity  of  our  blessed  Lord. 

The  author  of  the  Snake  in  the  Grass,  adduces  the  same  passage 
from  the  writings  of  William  Penn,  and  apparently  to  make  the 
same  impression  respecting  his  belief,  as  the  compilers  wish  to  do 
by  the  manner  in  which  they  have  italicised  his  words.  To  the 
charge  and  insinuation  of  the  author,  Joseph  Wyeth  thus  replies: 
"  Against  this  false  and  unjust  imputation,  I  shall  first  give  William 
Penn's  words  in  the  page  quoted  ;  from  whence  the  impartial  reader 
may  be  able  to  take  William  Penn's  meaning  from  himself,  and  then 
observe  somewhat  upon  the  Snake's  perversion."  He  then  inserts 
Jenner's  charge  and  William  Penn's  reply,  and  adds,*'  Thus  William 
Penn;  wliose  plain  meaning  is  no  other  than  that  the  outward  per- 
son, that  body  which  our  Lord  did  take  of  the  Virgin,  was  not  pro- 
perly the  Son  of  God  by  eternal  generation,  and  was  not  glorified 
with  the  Father  before  the  world  began.  He  is  here  distinguishing 
between  the  Divinity  and  Manhood  of  our  Saviour,  and  that  accord- 
ing to  Scripture.  The  Divinity  was  from  everlasting,  the  Manhood 
not  so;  that  was  taken  up  in  the  fulness  of  time  appointed  by  God, 
born  of  Mary,  nourished,  and  'increased  in  stature,'  strength,  &c. 
according  to  nature's  law  and  course.  This  body  when  Christ 
laid  it  down,/o?'  the  sins  of  the  world,  he  did  thereby  consecrate 
for  us,  a  new  and  living  way  through  the  vail,  that  is  to  say  his  flesh, 
Heb.  X.  20,  and  here  the  flesh  or  body  of  Christ  is  called  a  vail ;  by 
allusion  to  the  vail  mentioned  Exodus  xxvi.  S3,  which  did  divide 
between  the  holy  place  and  the  vwstholy,  and  this  the  apostle  shows 
Heb.  ix.  24;  "For  Christ  is  not  entered  into  the  holy  places,  made 
with  hands,  which  are  the  figures  of  the  true,  but  into  heaven  itself, 
now  to  appear  in  the  presence  of  God  for  us."  And  in  this  sense, 
and  NO  OTHER,  have  ice  ever  used  the  words  vail  or  garment,  in  this 
case,  and  not  as  is  falsely  alleged  by  the  Snake  to  signify,  "  a  body 
in  which  angels  appear  for  a  time,  and  throw  them  oft"  again." — 
Switch,  pages  201,  202. 

The  next  objection  of  Jenner  William  Penn  thus  states :  gcr'["Se- 
"condly,  But  he  says,  that  we  deny  Christ  to  be  a  distinct  person, 
"  therefore  we  deny  the  Lord  that  bought  us.  In  answer  to  this,  1 
"shall  make  these  three  offers:  First,  if  he  will  but  bring  me  one 
"  Scripture,  (for  he  calls  it  his  guide  and  rule,)  that  has  directed  him 
"  to  such  a  phrase  as  distinct  person,  or  that  says,  1  and  my  Father 
"  are  two,  instead  of  I  and  my  Father  are  one:  Secondly,  if  he  will 
"but  bring  me  one  piece  of  antiquity,  for  the  first  two  hundred 
"years,  that  used  any  such  expression  :  Thirdly,  and  if  he  can  deny 
"  that  the  popish  school  men,  (through  the  assistance  of  the  Aristote- 
"  lian  or  infidel  philosophy,  were  not  the  grandfathers  and  promoters 
"of  such  like  monstrous  terms,  and  uncouth  phrases,  I  will  be  con- 
"  tented  to  take  the  sliame  upon  me  of  denying,  proper,  apt,  and  sig- 
"  nificant  phrases.]^,r3| — Vol.  II.  page  65. 


63 

William  Penn  then  enters  into  an  argument  to  prove  that  there 
cannot  l)e  distinct  personality  in  the  Deity,  a  doctrine  which  the 
Quakers  have  never  professed.  The  paragraph  is  thus  concluded 
by  William  Penn  : — "  Let  Jenner  turn  to  the  ffth  chapter  of  John's 
first  Ejnstle,  where  he  may  find  our  faith  at  large  in  the  point,  and 
if  he  is  not  satisfied  therewith  ;  his  refusal  shall  set  the  very  letter  of 
the  Scriptures,  (his  pretended  rule)  over  his  head,  that  he  would 
suggest  we  deny."  This  chapter  contains  the  declaration  that 
there  are  "Three  that  bear  record  in  heaven,  the  Father,  the  Word, 
and  the  Holy  Ghost,  and  these  Three  are  One." 

The  third  objection  is,  "  He  saith  that  we  own  Christ  to  be  but 
mere  man,  and  that  he  had  his  failings  in  the  world,  therefore  we 
deny  him."  To  which  William  Penn  answers,  "Indeed  if  this  were 
as  true,  as  it  is  false,  his  consequence  would  be  just;  but  methinks 
he  should  have  better  studied  his  own  reputation,  than  to  assert  any 
thing  so  contradictor}'  to  his  preceding  sense  of  us.  For  no  far- 
ther oft"  than  the  same  page,  he  affirms  we  deny  that  person  to  be 
Christ,  that  suffered  without  the  gates  of  Jerusalem,  and  now,  he 
charges  us  with  disowning  him  to  be  Christ,  on  any  other  account, 
than  that  of  mere  humanity.  So  that  his  charge  is  briefiy  this,  They 
own  the  true  Christ  not  to  be  a  man ; — but  however  they  own  the 
true  Christ  to  be  only  a  mere  man;  anjl  they  hold  a  peifection,  and 
yet  say  that  Christ  had  his  failings.  Horrid  weakness  and  contra- 
diction."—  Vol.  II.  page  66. 

We  are  not  surprised  that  the  compilers  have  passed  over  this 
third  charge  of  Jenner's.  in  silence;  for  untrue  and  slanderQUs  as  it 
is,  when  applied  to  our  early  Friends,  it  comes  home  very  closely  to 
Elias  Hicks,  as  the  following  expressions  of  his  will  fully  show. — 
Speaking  of  the  liglit,  he  says,  "  It  all  comes  from  God,  and  is  dis- 
pensed to  the  children  of  men,  and  it  was  to  Jesus  Christ  likewise 
as  man;  in  the  same  proportion  as  to  inscrutable  wisdom  seemed 
necessary  and  consistent,  to  effect,  the  great  design  in  the  creation, 
and  redemption  of  the  children  of  men. — Sermons,  page  253.  "He 
was  tempted  in  all  points  as  we  are.  Now  how  could  he  be  tempted 
if  he  had  been  fixed  in  a  state  of  perfection,  In  which  he  could  not 
turn  aside." — Ibid.  See  also  pages  258,  259,  Sermons.  Elias 
Hicks  speaking  of  the  temptation  of  Jesus,  on  page  253,  says,  "  Per- 
fection is  perfection,  and  cannot  be  tempted.  It  is  impossible." — 
Now,  as  he  asserts  that  Jesus  was  tempted,  it  follows  from  his  own 
reasoning  on  the  subject,  that  Christ  was  not  perfect,  since  "perfec- 
tion cannot  be  tempted,"  else  he  could  not  have  been  templed;  and 
if  he  was  tiot  perfect,  he  must  have  had  his  failings.  Thus  we  see 
how  far  Elias  Hick's  is  from  coinciding  with  our  ancient  Friends  in 
their  belief  respecting  Christ. 

The  fourth  objection  of  Jenner  is,  "Tliat  we  hold, '  All  that  Christ 
did  in  the  world,  was  only  as  a  figure  and  example ;  therefore  we  deny 
the  Lord  that  bought  us.'"  To  which  William  Penn  replieJ^,  "This 
language  he  cannot  produce  in  any  author,  that  is  an  acknowledged 
true  (Quaker;  for  we  affnm  he  did  many  things  wherein  he  icas 
neither  a  figure  nor  example;  though  in  some  sense  he  may  be  the 
former,  and  in  many  the  latter :  For  in  him  we  have  life,  and  by 


64 

Jnithf  atonement  in  his  blood:  yet  'twas  the  language  of  the  apdstie 
Peter, '  For  even  hereunto  were  ye  callerl,  bccunsc  Christ  aisn  suffered 
for  us ;  leaving  us  an  example,  that  we  should  follow  his  -^t^  ps,  1  Pet. 
ii.  21, "page  66.  11"  the  compiler?  of  the  pamphlet  had  designed  to  tell 
the  world  what  Elias  Hicks'  belief  concerning  the  outward  appear- 
ance of  Christ  was,  thej  should  have  copied  Jenner's  charge,  to 
which  William  Penn  is  here  replying,  since  there  is  scarcely  any 
point  which  Elias  Hicks  more  strenuously  inculcates,  than  that  Je- 
sus was  only  our  pattern  and  example — fhat  he  was  under  the  dis- 
pensation of  types  and  shadows,  a'ld  was  himself  a  mere  type,  a  fi- 
gure. His  public  discourses  are  peculiarly  marked  with  this  feature. 
Now,  William  Penn  says,  that  such  a  sentiment  cannot  be  found 
upon  any  acknowledged  true  Quaker,  for  they  affirm  that  he  did 
many  things  in  which  he  was  neither  figure  nor  example;  and  as  an 
instance,  adduces  his  being  the  atonement  for  sin,  through  faith  in 
his  blood ;  and  also  the  divine  life  of  the  righteous.  This  acknow- 
ledgment of  the  atonement  of  Christ,  is  another  evidence  of  Elias 
Hicks'  innovation  upon  the  acknowledged  doctrines  of  the  Society, 
since  he  declares  the  doctrine  to  be  wicked  and  absurd. 

The  compilers  have  wholly  omitted  the  fourth  objection  and  an- 
swer, and  give  us  the  fifth  and  last,  viz.  5.  ic?"  [" 'I'hat  we  deny 
"justification  by  the  righteousness  which  Christ  hath  fulfilled  in  his 
"own  person  for  us,  (wholly  without  us,)  and  therefore  deny  the 
<'  Lord  that  bought  us."  William  Penn  replies,  "And  indeed  this  we 
"  deny,  and  boldly  affirm  it  in  the  name  of  the  Lord,  to  be  the  doc- 
"  trine  of  devils,  and  an  arm  of  the  sea  of  corruption,  which  does  now 
"deluge  the  whole  world."].cr08 — iHc?, page  66. 

The  reply  of  William  Penn  to  this  objection,  the  compilers  have 
completely  italicised,  by  which  we  are  to  understand,  that  they  con- 
sider it  a  very  apt  quotation,  and  doubtless,  with  their  great  teacher, 
would  have  it  stand  as  an  anathema  against  all  those  who  believe  in 
the  scripture  doctrine  of  the  propitiation  of  Jesus  Christ,  which  Elias 
Hicks  has  taught  them  so  stoutly  to  deny.  It  is,  however,  some- 
what surprising,  that  persons  who  have  assumed  the  task  of  select- 
ing from  the  writings  of  primitive  Friends,  a  creed  for  the  followers 
of  Elias  Hicks,  should  evince  so  little  true  discernment  of  the  com- 
mon signification  of  terms,  or  of  the  notions  which  they  wish  to 
support.  The  justification  of  impure  persons  by  an  imputed  right- 
eousness, wholly  ivithoiit  them,  has  no  more  connexion  with  the  doc- 
trine of  propitiation  by  the  sacrifice  of  Christ,  than  the  dogmas  of 
Elias  Hicks  have  to  do  with  genuine  Quakerism.  The  Quakers  re- 
verently embrace  and  own  the  latter,  and  ever  have  done  so,  but 
reject  the  former.  Now  Elias  Hicks  entirely  rejects  both,  and  de- 
nies them  in  terms  of  the  greatest  contempt.  William  Penn  is, 
therefore,  no  authority  for  him;  as  in  this  reply  to  Jenner  he  alludes 
ivholli/  to  that  which  Friends  have  always  denied,  viz.  the  justifica- 
tion of  sinners  in  their  sins,  and  not  to  the  propitiation  of  our  bless- 
ed Lord,  as  we  shall  now  prove. 

To  what  we  last  quoted,  William  Penn  adds,  "I  shall  not  much 
insist  upon  this,  [Jenner's  fifth  objection,]  as  I  have  not  upon  the 
other  four  particulars,  they  having  been  irreconfutably  considered  and 


65 

answered,  by  my  friend  and  partner  in  this  discourse,  in  his  first  part 
of  this  apology:  only  this  I  shall  observe  and  add — First, "no  man 
can  be  justified  without  faith,  (says  Jenner.)  No  man  hath  faith 
without  works,  (any  more  than  a  body  can  live  without  a  spirit,)  says 
James.  Therefore  the  works  of  rigliteousness  by  the  spirit  of  Christ 
Jesus  are  necessary  to  justification.  Secondly,  if  men  may  be  jus- 
tified whilst  impure^  then  God  quits  the  ^-z/t//^,  contrary  to  the  scrip- 
ture; whicli  cannot  be.  Thirdly,  death  came  by  actual  sin,  not  impu- 
tative in  his  sense;  therefore  justification  tinto  life,  comes  by  actual 
righteousness,  and  not  imputative.  Fourthly,  this  speaks  peace  to  the 
wicked,  irhilst  wicked;  but  there  is  no  peace  to  the  wicked  saith  my 
God.  Fifthly,  men  are  dead  and  alive  at  the  same  time,  by  this  doc- 
trine; for  they  may  be  dead  in  sin,  and  yet  alive  in  another's  right- 
eousness, not  inherent;  and  consequently  men  may  be  damned  actu- 
ally, and  saved  imputatively.  Sixthly,  but  since  men  are  to  reap  what 
they  sow,  and  that  every  one  shall  be  rewarded,  according  to  his 
works;  and  that  none  are  justified  but  the  children  of  God  ;  and 
that  none  are  children  but  who  are  led  by  the  spirit  of  God  ;  and 
that  none  are  so  led  but  those  that  bring  forth  fruits  thereof,  which 
is  holiness;  'tis  not  the  oil  in  another's  lamp,  but  in  our  own  only, 
which  will  serve  our  turns  ;  I  mean,  the  rejoicing  must  be  in  our- 
selves, and  not  in  another;  yet  to  Christ's  holt/  power  alone,  do  we. 
ascribe  it,  who  works  all  our  works  in  us  and  for  us." 

This  were  proof  sufficient  to  show  that  William  Penn  was  treat- 
ing upon  a  doctrine  entirely  different  from  that  of  the  propitiation, 
and  one  which  no  society  of  Christians,  that  we  are  acquainted  with, 
now  hold.  But  there  is  yet  further  evidence  in  vindication  of  Wil- 
liam Penn.  Thomas  Hicks,  a  bitter  opponent  of  Friends,  thinking, 
as  our  compilers  have  since  done,  that  the  sentence  which  they  have 
italicised,  was  well  adapted  to  this  purpose,  quotes  it,  in  his  dia- 
logue between  a  Christian  and  a  Quaker,  makingthe  latter  use  it,  in 
reply  to  the  query  of  the  former — to  this  William  Penn,  among  oth- 
er observations,  rejoins. 

"  If  any  living,  will  produce  me  but  one  passage  out  of  scripture, 
that  tells  of  a  justification  by  such  a  righteousness,  as  is  wholhj 
without  us,  I  shall  fall  under  its  authority;  but  if  we  on/y  deny 
men's  corrupt  conceits,  and  sin-plcnsing^  glosses,  and  they  otter  us 
nothing  to  our  confutation  or  better  information,  we  shall  not  think 
bare  quotations  of  our  books  to  be  sufficient  answers."  In  a  note  at 
the  bottom  of  the  page,  William  Penn  adds, 

"  If  wholly  without  us,  then  none  of  it  within  us.  It  was  such  a  jus- 
tification, as  respected  being  made  just,  by  the  destruction  of  sin  in- 
herent, by  the  spirit  and  power  of  Christ  Jesus;  and  not  being  ac- 
counted just  from  the  guilt,  and  former  sins  freely  remitted  in  his 
blood,  as  an  offering  for  sin  once  for  all,  to  every  one  that  truly  re- 
pents."— Works,  vol.  ii.  page  52'-2. 

This  explanation  may  serve  to  slutw  the  compilers,  how  little  Wil- 
liam Penn  is  to  be  relied  upon,  as  an  authority  for  P'lias  Hicks, 
opinions;  since  he  always  adheres  to  sound  scripture  doctrine,  and 
makes  that  his  test;  they  could  not,  however,  be  ignorant,  at  the 
very  time  they  were  copying  the  fifth  objection,  that  William  Penn 


66 

did  not  design  fo  deny  the  atonement  of  Christ,  since  the  fourth  ob- 
jection and  reply,  which  they  have  injuriously  suppressed,  fully  sets 
forth  his  faith  in  it.  At  the  bottom  of  the  very  same  page  from 
which  their  quotations  are  made,  William  Penn  has  subjoined  a  short 
but  full  creed,  declaratory  of  the  faith  of  the  Quakers;  and  if  the 
compilers  had  honestly  intended  to  give  us  the  "doctrines  of  pri- 
mitive Friends,"  they  v\'ould  better  have  served  the  cause  of  truth 
by  making  use  of  it;  though  we  suppose  it  were  sufficient  reason 
with  them  to  reject  it ;  because  it  so  directly  impugns  the  notions  of 
Elias  Hicks.     It  is  as  follows  : 

"  To  conclude  this  brief  account,  1  am  constrained,  for  the  sake 
of  the  simple  hearted,  to  publish  to  the  world,  of  our  own  faith  in 
God,  Christ,  and  the  Holy  Spirit. 

"  We  do  believe,  in  one,  only,  holy  God  Almighty,  who  is  an  Eter- 
nal Spirit,  the  Creator  of  all  things. 

"  And  in  One  Lord  Jesus  Christ,  his  only  Son,  and  express  image 
of  his  substance;  who  took  upon  him  flesh,  and  was  in  the  world  ; 
and  in  life,  doctrine,  miracles,  death,  resurrection,  ascension  and 
mediation,  perfectly  did,  and  does  continue  to  do,  the  will  of  God ; 
to  whose  holy  life,  power,  mediation,  and  blood,  we  only  ascribe 
our  sanctification,  justification,  redemption  and  perfect  salvation. 

"  And  we  believe, in  One  Holy  Spirit,  that  proceeds  and  breathes 
from  the  Father  and  the  Son,  as  the  life  and  virtue  of  both  the 
Father  and  the  Son  ;  a  measure  of  which  is  given  to  all  to  profit 
with ;  and  he  that  has  one  has  all,  for  those  Three  are  One,  who  is 
the  Alpha  and  Omega — the  first  and  the  last,  God  over  all  blessed 
for  ever.     Amen." — Pages  66,  67,  vol.  ii. 

We  would  ask — could  Elias  Hicks,  or  any  of  his  initiated  follow- 
ers, in  truth,  subscribe  to  this  christian  confession  of  faith  ? 

On  page  46,  of  the  compilers'  pamphlet,  we  have  a  short  extract 
from  Penn's  works,  taken  from  the  nineteenth  chapter  of  the  Chris- 
tian Quaker, page  213  ;  asserting  as  the  sentiments  of  William  Penn; 
That  |C7*  ["  All  imputation  of  general  acts  of  righteousness,  per- 
*' formed  by  Christ  without  us,  will  avail  nothing  for  salvation,  in  the 
*' great  and  terrible  day  of  God's  inquest  and  judgment,  when  all 
"  shall  be  j  udged ,  not  by  the  deeds  any  other  hath  done  for  them,  (wholly 
«  without  them,)  but,  according  to  the  deeds  done  in  their  own  mortal 
"  bodies. "]„^:3|  On  referring  to  his  works,  we  find  that  the  compilers 
have  shan>efully  garbled  the  passage,  commencing  at  a  comma,  in 
the  middle  of  a  sentence,  preceded  by  the  words,  ^^  and  without 
which;"  that  connect  it  with,  and  refer  to  the  conditions  upon 
which  we  receive  the  benefits  of  Christ's  sufferings  and  death,  as 
stated  in  the  part  which  they  have  thought  proper  unjustly  to  with- 
hold. We  shall  quote  the  whole,  in  order,  clearly  to  place  before 
our  readers,  the  unwarrantable  mutilation  of  the  language  of  Penn. 
It  is  as  follows,  viz: 

"We  shall  conclude,  then,  that  Christ,  the  Word-God,  is  the 
light  of  the  world,  and  that  all  are  enlightened  by  Him,  the  Eter- 
nal Sun  of  Righteousness ;  therefore  the  light  of  men  is  Christ,  (for 
to  Him)  Christ,  or  the  true  light,  John  testified  ;  who  gives  Avicked 
men  to  see  their  unrighteousness,  and  who  leads  good  men  on  in  the 


67 

way  of  holiness,  which  persevered  in,  brings  unquestionably,  to 
Eternal  happiness,  and  witlioiit  ivhich,  10°"  [''  all  imputation  of  ge- 
*'  neral  acts  of  righteousness,  performed  by  Christ  without  us,  will 
"  avail  nothing  for  salvation,  in  the  great  and  terrible  day  of  God's 
"  inquest  and  judgment,  when  all  shall  be  judged,  not  by  the  deeds 
"any  other  hath  done  for  them,,  {icholbj  without  them,)  but  accord= 
"  ing  to  the  deeds  done  in  their  own  mortal  bodies. "]rii:58 

By  thus  dissecting  the  sentence,  the  compilers  have  made  it  con- 
vey the  sentiment,  that  the  imputation  of  Christ's  righteousness, 
will  on  no  terms  avail  any  thing  for  salvation  ;  which  is  contrary  to 
what  Penn  held  or  expresses,  and,  therefore,  a  libel  upon  his  chris- 
tian character;  since  he  has  repeatedly  declared,  in  various  parts  of 
his  works,  that  we  are  not  justified  by  any  works  of  righteousness 
that  we  can  do,  but  that  he  and  all  true  Quakers,  attribute  their  sal- 
vation to  the  Holy  life,  spirit,  power,  mediation  and  propitiating 
blood  of  the  Lord  Jesus  Christ.  No  farther  than  the  next  preceding 
(eighteenth)  chapter,  he  fully  sets  forth  his  belief,  that  Jesus  Christ  of- 
fered up  his  bodily  life,  a  sacrifice  for  the  sins  of  the  ungodly  ;  that  the 
blood  of  Christ  shed  at  Jerusalem,  shall  be  an  utter  blotting  out,  of 
all  former  iniquities, and  that  upon  unfeigned  repentance  we  are  there- 
by assured  of  remission  from  the  wrath  due  to  all  our  past  offences. 

And,  although  William  Penn  places  the  stress  of  particular  bene- 
fit, upon  obedience  to  the  Holy  Spirit  in  the  heart;  yet  he  also 
asserts,  that  there  was  a  general  benefit,  justly  to  be  attributed,  to 
the  blood  of  that  very  body  of  Christ,  which  he  offered  up  through 
the  Eternal  Spirit,  viz:  that  it  did  propitiate ;  greatly,  says  he,  did 
that  sacrifice  influence  to  some  siugidar  tenderness,  unto  all  such  who 
believed  in  his  name,  being  the  last  and  greatest  of  his  external 
acts,  viz :  the  resisting  unto  blood,  for  the  spiritual  good  of  the 
world,  thereby  offering  up  his  life  upon  the  cross,  through  the  eter- 
nal spirit;  that  remission  of  sins,  God's  bounty  to  the  world,  might 
be  preached  in  his  name,  and  in  his  very  blood  too,  as  that  which 
was  the  most  ratifying  of  all  his  bodily  sufferings.  Such  was  Penn's 
belief,  as  contained  in  his  eighteenth  chapter  of  the  Christian  Qua- 
ker, which  we  have  inserted  on  our  51 — 59  pages. 

After  this  full  confession  to  the  virtue  of  the  "general  acts  of 
righteousness,  performed  by  Christ  without  us,"can  any  person,  how- 
ever prejudiced,  hazard  the  unfounded  assertion,  that  William  Penn 
believed  these  will  avail  nothing  to  the  saint's  salvation,  in  the  day 
of  righteous  retribution.  The  compilers  could  not  be  ignorant  of 
what  William  Penn  had  asserted,  respecting  the  outward  offering  of 
Christ,  in  his  eighteenth  chapter  ;  for  they  quote  from  the  seven- 
teenth and  nineteenth  chapters,  immediately  preceding  and  follow- 
ing it.  Could  a  mind,  impressed  with  a  conscientious  regard  for 
strict  justice  and  undisguised  truth,  consent  thus  to  pervert  the 
meaning  of  an  author,  by  mutilating  his  sentences,  and  impose  upon 
the  world  as  his  sentiments,  what  he  never  believed  ?  Certainly  not. 
It  is  not  only  far  beneath  the  uprightness  and  magnanimity  of  a 
true  christian,  but  beneath  the  dignity  and  honourable  feelings  of  an 
honest  man.  If  the  principles  of  KWiis  Hicks  and  his  adherents, 
3anction  the  iise  of  such  means,  to  propagate  and  support  them,  rot- 


68 

ten,  indeed,  must  be  tlieir  foundation,  and  certain  and  irretrievable 
their  approaching  ruin. 

The  next  quotations  from  the  works  of  William  Penn,  are  upon 
the  subject  of  tlie  Scriptures,  and  extracted  from  his  essay  entitled 
"A  Discoursse  of  the  General  Rule  of  Faith  and  Practice,  and 
Judge  of  Controversy,"  written  in  the  year  1673. 

In  order  to  form  a  correct  opinion  of  the  object  William  Penn 
had  in  view  in  this  tract,  and  of  the  point,  to  prove  which,  his  whole 
argument  was  directed,  it  is  important  that  we  should  know  what  he 
means  by  the  terms  "  General  Rule,"  and  '*  Faith;"  since  upon  these 
two  words,  the  principal  stress  of  his  reasoning  is  founded.  He  says, 

"  By  general  rule,  &c.  we  understand  that  constant  measure  or 
standard,  by  which  men,  in  all  ages,  have  been  enabled  to  judge  of 
the  truth  or  error  of  doctrines,  and  the  good  or  evil  of  thoughts, 
words,  and  actions."  "By  faith,  we  understand,  an  assent  of  the 
mind,  in  such  manner,  to  the  discoveries  made  of  God  thereto,  as  to 
resign  up  to  God,  and  have  dependence  upon  him,  as  the  great  Crea- 
tor and  Saviour  of  his  people;  whicli  is  inseparable  from  good 
works." 

However  clear  it  may  appear  to  us,  that  the  Holy  Scriptures  are 
not  siLch  a  rule,  of  such  a  faith,  as  William  Penn  here  describes  ;  and 
much  as  we  may  be  surprised  that  he  should  have  thought  it  neces- 
sary to  write  a  treatise  to  prove  what  appears  so  self-evident;  it  is 
nevertheless  true,  that  one  great  objection  which  other  religious  pro- 
fessors n^ade  to  tlie  principles  of  the  Quakers,  was  their  denying  the 
Scriptures  to  be  this  general  and  primary,  and  only  rule  of  faitli  and 
manners.  Impressed  with  a  belief  that  all  immediate  revelation 
ceased  when  the  canon  of  Scripture  was  completed,  protestants  ge- 
nerally held,  that  the  Scriptures  were  the  only  medium  through  which 
the  will  of  God  was  communicated  to  mankind,  and  the  only  means 
by  which  the  saving  knowledge  of  God,  and  of  Jesus  Christ  our  Lord, 
could  be  obtained.  Contrary  to  this  opinion,  the  Society  of  Friends 
believed  and  taught,  that  Jesus  Christ  by  his  Holy  Spirit,  enlightens 
all  men ;  that  through  this  sacred  medium  a  channel  of  intercourse 
is  opened  between  the  soul  and  its  Maker ;  whereby  the  will  of  God 
may  be  savingly  and  immediately  revealed  or  communicated.  That 
this  Spirit  not  only  shows  to  man  his  sins,  and  reproves  and  chas- 
tens him  therefor,  but  also  secretly  unfolds  his  religious  duties,  both 
toward  his  great  Creator  and  his  fellow  men.  Since  then  salvation 
is  to  be  attributed  to  the  saving  light  and  free  grace  of  God ;  revealed 
through  our  Lord  Jesus  Christ  in  the  soul  of  man,  as  the  foundation 
of  all  true  and  living  faith,  the  Quakers  could  not  but  acknowledge 
and  declare,  that  this  Holy  Spirit  was  the  primarij  and  general  rule 
of  faith  and  manners,  and  the  Scriptures  under  its  guidance,  a  se- 
condary or  written  rule. 

Deeply  impressed,  by  heartfelt  experience,  with  the  great  impor- 
tance of  these  views,  they  apprehended  that  professing  christians,  by 
rejecting  and  denying  the  sensible  influences  of  the  Spirit  of  Christ, 
and  exalting  the  Scriptures  into  its  place;  were  prevented  from 
coming  to  the  knowledge  of  that  complete  redemption  from  sin,  and 
perfect  obedience  to  the  will  of  God,  which  completes  the  saints' 


69 

sanctification,  and  which  the  gospel  of  Jesus  Christ  was  so  eminent- 
ly calculated  to  produce.  Hence  it  was,  that  William  Penn  and 
his  fellow  members,  considered  it  of  primary  importance,  earnestly 
to  call  the  attention  of  the  people  to  the  manifestation  of  the  Light 
of  Christ  in  the  soul,  and  to  labour  to  convince  them,  that  an  entire 
dependence  for  salvation  upon  the  Scriptures  as  the  primary  rule  of 
life,  would  eventually  be  found  to  be  unavailing.  But  while  they 
did  this,  the  Quakers  evinced  by  practice  as  well  as  precept,  that 
they  were  far  from  denying  the  true  value  of  the  Bible,  declaring  on 
all  occasions,  that  through  the  faith  which  is  in  Christ  Jesus,  they 
were  able  to  make  wise  unto  salvation,  being  profitable  for  doctrine, 
for  reproof,  for  instruction  in  the  work  of  righteousness,  that  the  man 
of  God  may  be  perfect  and  thoroughly  furnished  unto  all  good 
works.  This  they  proved  from  the  Bible  itself;  always  referring  to 
it,  as  the  evidence  of  the  soundness  of  all  their  doctrines,  quoting 
them  more  largely,  both  in  writing;  and  preaching,  than  any  other 
denomination  of  christians  ;  refusing  to  admit  as  an  article  of  faith, 
any  thing  not  found  therein,  nor  to  be  proved  thereby;  and  always 
declaring  that  they  considered  all  pretensions  to  the  Spirit  itself, 
which  were  incompatible  with  the  sacred  record?!,  to  be  dangerous 
delusions  and  errors. 

Such  were  the  views  and  the  objects  for  which  the  discourse  of 
William  Penn  was  written;  not  to  undervalue  the  Scriptures,  but  to 
put  them  in  their  proper  place,  viz.  subordinate  to  the  Spirit.  Iti 
controverting  the  popular  opinion,  that  the  Scriptures  were  the  gene' 
ral  and  onli/  ride,  he  contends  that  as  there  was  a  faith  before  the 
Scriptures  were  written,  and  that  faith  must  have  had  a  rule,  there- 
fore they  were  not  the  primary  rule,  yet  admits  they  are  a  secondary 
and  declaratory  rule  to  all  those  who  have  them.  In  the  same  trea- 
tise from  which  the  compilers  have  made  their  quotations,  he  says, 
"  Jl  rule  and  the  rule  are  two  things.  By  the  rule  of  faith  and  prac- 
tice, I  understand,  the  living,  spiritual,  immediate,  omnipresent,  dis- 
covering, ordering  spirit  of  God;  and  by  a  rule,  1  apprehend  some 
instrument,  by  and  through  which,  this  great  and  universal  rule  may 
convey  its  directions.  Such  a  subordinate,  secondary,  and  declara- 
tory rule,  we  never  said  several  parts  of  Scripture  icere  not;  yet  we 
confess,  the  reason  of  our  obeilience,  is  not  merely  because  they  arc 
there  written,  (for  that  were  legal)  but  because  tliey  are  the  eternal 
precepts  of  the  spirit,  in  men's  consciences,  there  repeated  and  de- 
clared. It  is  the  testimony  of  the  Spirit  wliich  is  the  true  rule  for 
believing  and  understanding  of  the  Scripture;  therefore,  not  the 
Scripture,  but  the  spirit  of  truth,  must  be  the  rule  for  our  believing 
and  understanding  them." — Vol.  i.  page  599. 

Now,  as  William  Penn  here  acknowledges,  in  the  very  same  trea- 
tise from  which  the  compilers  have  made  their  extracts,  that  the 
Scriptures  contain  the  eternal  precepts  of  the  Spirit  in  men's  con- 
sciences, it  will  at  once  bft  seen  that  he  fully  believed  them  to  be  a 
secondary  rule;  since  if  the  precepts  contained  in  tliem  are  eternal, 
they  cannot  alter  nor  be  done  away;  and  if  they  are  the  precepts  of 
the  Spirit,  the  Spirit  being  unchangeable,  cannot  contradict  itself, 
nor  teach  noiv,  or  at  any  future  time,  any  precept  inconsistent  with 


70 

what  it  taught  in  former  ages.  Therefore  as  William  Penn  here  de- 
clares, they  are  a  subordinate,  secondary,  and  declaratory  rule,  it  is 
therefore  obligatory  upon  all  who  are  blessed  with  a  knowledge  of 
them,  to  believe  in  and  conform  to  them. 

With  the  views  which  we  have  here  stated,  the  extracts  of  the 
compilers  are  perfectly  reconcileable.  They  are  principally  taken 
from  nine  reasons  which  William  Penn  gives,  why  the  Scriptures 
cannot  be  "  the  rule."  We  must  recollect  here  that  they  are  not 
reasons  whvthe  Scriptures  are  not  to  be  esteemed,  beVieved,  read,  or 
obeyed;  but  why  they  are  not  the  rule,  "a  living,  spiritual,  imme- 
diate, omnipresent,  discovering,  ordering,  spirit  of  God,"  which  he 
says  "  the  rule"  is.  We  shall  take  up  the  extracts  in  the  order  in 
which  they  stand  in  his  treatise. 

On  page  49,  pamphlet,  we  have  the  following  quotation  from  his 
third  reason,  viz.  |C7*["  The  scriptures,  however  useful  to  edijica- 
"  tion  and  comfort,  seem  not  in  their  own  nature  and  frame  to  have 
"  been  compiled,  and  delivered  as  the  general  rule,  and  entire  body 
"  of  fO'ith,  but  rather  written  upon  particular  occasions  and  emer- 
"gencies.  The  doctrines  are  scattered  throughout  the  scriptures, 
<'  insomuch  that  those  societies  who  have  given  forth  verbal  confes- 
*'sions  of  their  faith,  have  been  necessitated  to  toss  them  to  and  fro, 
"  search  here  and  search  there ;  to  lay  down  this  or  the  other  princi- 
"  pie,  and  then  as  like  the  original  text  as  their  apprehensions  can 
"  render  it:  whereas,  were  it  as  plain  and  distinct  as  the  nature  of 
"a  rule  requires,  they  needed  only  to  have  given  their  subscription 
"  for  a  confession.  Besides,  here  they  are  proper;  there  metapho- 
"  rical :  in  one  place  literally,  in  another  mystically,  to  be  accepted  : 
"  most  times  points  are  to  be  proved  by  comparing  and  weighing 
"  places  coherent;  where  to  allude  aptly,  and  not  wrong  the  sense, 
"  is  difficult,  and  requires  a  clear  and  certain  discerning,  notwith- 
"  standing  the  clamours  upon  us  about  infallibility.  Now,  from  all 
"  this,  with  abundance  more,  that  might  be  said,  plain  it  is,  that  the 
"scriptures  are  not  plain,  but  to  the  spiritual  man:  thus  Peter  said 
"  of  Paul's  writings,  that '  in  many  things,  they  were  hard  to  be  un- 
"  derstood  ;'  therefore,  not  such  a  rule,  which  ought  to  be  plain,  pro- 
"  per,  and  intelligible."],^^! — Vol.  i.  594. 

It  will  be  seen  from  this,  that  while  William  Penn  asserts  they  are 
not  the  primary  rule,  he  acknowledges  the  scriptures  to  be  useful  for 
edification  and  comfort ;  and  that  a  clear  and  certain  discerning, 
and  comparing  the  difterent  parts,  give  to  the  spiritual  man  an  un- 
derstanding of  the  sound  doctrines  which  they  contain.  We  see 
nothing,  in  all  that  he  has  said,  derogatory  to  the  true  value  and 
authority  which  (hey  justly  possess  among  all  sober  Christians. 

Immediately  following  the  last  quotation  comes  the  first  paragraph 
of  William  Penn's  fourth  reason,  viz.  |C7;'["4.  Again,  the  scrip- 
"  ture  cannot  be  the  rule  of  faith,  because  it  cannot  give  faith ;  for 
"  faith  is  the  gift  of  God,  which  overcomes  the  world.  Neither 
"  of  practice,  because  it  cannot  distinguish  of  itself,  in  all  cases, 
"  what  ought  to  be  practised,  and  what  not,  since  it  contains  as  well 
"what  ought  not  to  be  practised,  as  what  ought."] .i::::^ — Vol.  i. 
page  594, 


71 

That  the  Holy  Scriptures  cannot  give  faith,  is  true  according  to 
their  own  testimony;  and  though,  of  themselves,  they  cannot  distin- 
guish in  all  cases;  yet,  since  William  Penn  asserts  that  they  contain 
not  only  what  ought,  but  ivhat  ought  not  to  be  practised,  they  are 
certainly  a  broad  and  very  comprehensive  rule,  which,  under  the 
guidance  of  the  spirit  must  be  obligatory  upon  all  true  believers. 

The  next  quotation  of  the  compilers  comprises  the  fifth  and  sixth 
reasons,  viz.  |Cr'["5.  These  very  men  that  say  it  is  the  rule  of 
"faith  and  life,  deviate  in  their  proof  from  their  assertion,  for  the 
"  scriptures,  nowhere  say  so,  of  themselves.  Here  they  fly  to  mean- 
"ings  and  interpretations:  the  question  arises,  not  about  the  truth 
*'  of  the  text,  for  that  is  agreed  on  all  hands,  but  the  exposition  of  it ; 
"  if  then,  I  yield  to  that  man,  do  I  bow  to  the  letter  of  the  text,  ot 
"  to  his  intei'pretation  ?  If  the  latter,  as  manifestly  I  do;  is  the  scrip- 
*'  ture,  or  that  man's  sense  of  it,  my  rule.''  Nay,  the  person  so  in- 
"  terpreting,  makes  not  the  scripture  his  rule,  but  his  own  apprehen- 
"  sion,  whatever  he  may  say  to  gain  credit  to  his  conceptions,  with 
"  others ;  then  mine  it  must  need  be,  I  consenting  thereto. 

"  6.  How  shall  I  be  assured  that  these  scriptures  came  from  God  r 
"  I  am  bound  to  try  all  things  :  if  all  things,  then  them  amongst  the 
<'  rest.  I  would  fain  know  what  I  must  try  them  with  ?  With  the 
"  scriptures  ?  Then  the  scriptures  must  be  the  rule  of  my  examina- 
"  tion  and  faith  concerning  themselves,  which  is  improper.  If  with  the 
*•  spirit  that  gave  them  forth,  which  searcheth  the  deep  things  of  God, 
"  (a  measure  of  which  is  given  to  me  to  profit  withal,)  then  is  it  most 
"  congruous  to  call  the  spirit,  by  way  of  excellency,*  and  not  the 
"scriptures,  the  rule  "'],^£:j% — Vol.  i.  595. 

In  these  paragraphs  William  Penn  enforces  the  necessity  of  hav- 
ing the  aid  and  assistance  of  that  spirit  which  gave  the  scriptures 
forth,  in  order  to  be  enabled  rightly  to  expound  the  true  meaning  of 
them,  and  hence,  by  way  of  excellency,  he  calls  that  spirit,  the  rule. 
The  question,  he  says,  arises  not  about  the  truth  of  the  text,  for  that 
is  agreed  on  all  hands;  and  for  good  reason,  since  he  asserts  that  the 
spirit  which  searcheth  the  deep  things  of  God,  gave  them  forth  ; 
which  shows  plainly  how  far  he  was  from  lessening  the  authenticity 
or  divine  authority  of  the  sacred  volume. 

Thomas  Hicks,  in  his  abusive  pamphlet  against  Friends,  entitled 
a  Dialogue  between  a  Christian  and  a  Quaker,  puts  the  following 
questions  to  the  latter  :  "  Do  you  believe  the  scriptures  to  be  the  true 
sayings  of  God  ?"  To  which  he  makes  the  Quaker  reply,  "  Yea,  so 
far  as  they  agree  with  the  light  within."  To  this  unjust  insinua- 
tion William  Penn  indignantly  exclaims,  "An  arrant  forgery!!" 
Again  he  questions  the  Quaker — "  How  shall  I  know  that  ?"  Qua- 
ker— I  witness  it.     Must  I  believe  thee  upon  thy  own  words?  Qua- 

*  The  compilers  of  the  pamphlet  have  taken  their  quotations  from  a  late 
edition  of  the  Christian  Quaker,  and  Discourse  on  the  Rule  of  Faith,  he.  print- 
"■■d  in  Philadelphia.  In  this  edition,  the  words  "  by  ivay  of  excellency"  in  this 
last  sentence,  are  omitted.  The  folio  edition  of  William  Penn's  works,  pub- 
lished in  1726,  being  printed  from  the  last  and  best  editions  of  William  Penn's 
Treatises,  as  affirmed  by  the  editors  of  it  in  their  address  to  the  reader,  we 
Munk  it  proper  to  adhere  to  it,  in  all  our  quotations. 


72 

ker — 1  would  have  thee  do  so.  AVilliam  Penn  adds,  "  Abominable 
forgery  !"— Vol.  ii.  552. 

Those  in  the  present  day  who  would  have  us  think  that  no  man  is 
bound  to  believe  the  scriptures,  unless  they  are  specially  revealed  to 
him,  may  perceive,  from  hence,  with  what  honest  indignation  the 
early  Quakers  would  have  rejected  such  a  notion. 

The  next  quotation  on  pages  50,  51,  52  of  the  pamphlet,  compri- 
ses William  Penn's  7th  and  8th  reasons,  why  the  scriptures  are  not  the 
Bide.  The  objections  which  the  author  urges  in  these  two  sections, 
against  the  doctrine  of  the  scriptures  being  the  primary  and  general 
rule,  are  such  as  arise  from  the  possibility  of  errors  having  occurred 
in  transcribing  and  printing,  and  from  the  various  copies  and  read- 
ings. Although  the  compilers  may  consider  them  as  conclusive  tes- 
timony against  the  divine  authority  of  holy  scripture,  yet  William 
Penn  is  far  from  supporting  them  in  such  an  opinion.  For  he  does 
not  state  them  as  actually  existing,  but  reasons  upon  the  possibility 
that  they  might  occur,  solely  to  counteract  the  opinion  of  those  who 
asserted  that  "  the  scriptures  are  the  General  Rule,  &c.,  in  opposi- 
tion to  the  spirit"  and  to  show  the  doubts  they  might  be  introduced 
into,  "  who  had  gone  from  that  heavenly  gift  in  themselves,  by  which 
the  Holy  Scriptures  are  truly  discerned,  relished,  and  distinguished 
from  the  traditions  of  men."  He  expresses,  himself,  not  the  slightest 
doubt  of  their  authenticity  or  genuineness,  nor  of  the  correctness 
of  our  present  translation,  but  in  the  most  unequivocal  manner  as- 
serts that  they  were  given  forth  by  the  Holy  Spirit  of  God  ;  and  that 
"the  question  arises  not  about  the  truth  of  the  text,  since  that  is 
a'l-reed  on  all  hands,"  which  alone,  is  positive  evidence  of  his  unsha- 
ken belief  in  their  authenticity  and  genuineness.  To  confirm  his 
assertion,  we  shall  add  to  it,  the  following  satisfactory  testimony, 
given  by  one  of  the  most  learned  biblical  critics  that  the  world  has 
ever  produced,  which  will  corroborate  Penn's  belief  that  there  can 
be  no  question  about  the  correctness  of  the  text.  We  allude  to 
the  indefatigable  Thomas  Hartwell  Home,  to  whose  extensive  and 
profound  researches,  the  christian  world  is  indebted  for  much  valua- 
ble information  on  the  subject.  In  his  "  Introduction  to  the  Holy 
Scriptures,  &c."  a  work  which  we  do  earnestly  recommend,  to  the 
careful  perusal  of  all  our  readers;  he  makes  these  excellent  remarks, 
viz: 

«  Although  the  various  readings  which  have  been  discovered  by 
learned  men,  who  have  applied  themselves  to  the  collation  of  every 
known  manuscript  of  the  Hebrew  Scriptures,  amount  to  many  thou- 
sands, yet  these  difterences  are  of  so  little  real  moment,  that  their 
laborious  collations  aftord  us  scarcely  any  opportunities,  of  correct- 
ing the  sacred  text  in  important  passages.  So  far,  however,  are 
these  extensive  and  profound  researches  from  being  either  trivial  or 
nugatory, that  we  have,  in  fact,  derived  from  them,  tliegreatest  advan- 
tage which  could  have  been  wished  for,  by  any  real  friend  of  revealed 
religion ;  namely,  the  certain  knowledge  of  the  agreement  of  the  copies 
of  the  ancient  scriptures,  now  extant  in  their  original  language,  ivith 
each  other,  and  with  our  Bibles."— jHorne's  Introduction,  vol.  i.  page 
114,4th  edit. 


73 

Of  the  New  Testament,  he  says — "  The  manuscripts  of  the  New 
Testament,  which  are  extant,  are  far  more  numerous,  than  those  of 
any  single  classic  author  whomsoever  ;  upwards  of  three  hundred 
and  fifty  were  collected  by  Griesbach,  for  his  celebrated  critical 
edition.  These  manuscripts,  it  is  true,  are  not  all  entire:  most  of 
lliem  contain  only  the  Gospels;  others,  the  Gospels,  Acts  of  the  Apos- 
tles, and  the  Epistles,  and  a  few  contain  the  Apocalypse  or  Revela~ 
tion  of  John.  But  they  were  all  written  in  very  ditterent  and  distant 
parts  of  the  world  ;  several  of  them  are  upwards  of  twelve  hundred 
years  oldy  and  give  us  the  books  of  the  New  Testament,  in  all 
essential  points,  perfedli/  accordant  with  each  other:  as  any  person 
may  readily  ascertain,  by  examining  the  critical  editions  published 
by  Mill,  Kuster,  liengel,  Wetstein,  and  Griesbach.  The  thirty 
thousand  various  readings,  which  are  said  to  be  found  in  the  manu- 
scripts, collated  by  Ur.  Mill,  and  the  hundred  and  fifty  thousand 
which  Griesbach's  edition  is  said  to  contain,  in  no  degree  whatever, 
affect  the  general  credit  and  integrity  of  the  text." 

*'  In  fact,  the  more  copies  are  multiplied,  and  the  more  numerous 
the  transcripts  and  translations  from  the  original,  the  more  likely  is 
it,  that  the  genuine  text,  and  the  true  original  reading,  will  be  inves- 
tigated and  ascertained.  The  most  correct  and  accurate  ancient 
classics,  now  extant,  are  those,  of  which  we  have  the  greatest  num- 
ber of  manuscripts ;  and  the  most  depraved,  mutilated,  and  inaccu- 
rate editions  of  the  old  writers,  are  those  of  which  we  have  the  few- 
est manuscripts,  and  perhaps  only  a  single  manuscript,  extant. 
Such  are  Athenaeus,  Clemens  Romanus,  Hesychius,  and  Photius. 

"  But  of  this  formidable  mass  of  various  readings,  which  have 
been  collected  by  the  diligence  of  collators,  not  one  tenth,  nay, 
not  one  hundredth  part,  either  makes,  or  can  make,  any  perceptible, 
or  at  least  any  material  alteration  in  the  sense  in  any  modern  ver- 
sion. They  consist,  almost  wholly,  of  palpable  errors  in  transcrip- 
tion, grammatical  and  verbal  differences,  such  as  the  insertion  or 
omission  of  an  article,  the  substitution  of  a  word  for  its  equivalent, 
and  the  transposition  of  a  word  or  two  in  a  sentence." 

"Even  the  few  that  do  change  the  sense,  affect  it  only  in  passages 
relating  to  unimportant,  historical,  and  geographical  circumstances, 
or  other  collateral  matters;  and  the  still  smaller  number,  that  make 
any  alteration  in  things  of  consequence,  do  not  on  that  account, 
place  us  in  any  absolute  uncertainty." — page  117, 118. — On  the  same 
page, 

"  The  very  worst  manuscript  extant,  uould  not  pervert  one  arti- 
cle of  our  faith,  or  destroy  one  moral  precept.  All  the  omissions  of 
the  ancient  manuscripts  put  together,  could  nut  countenance  the  omis- 
sion of  one  essential  doctrine  of  the  gospel,  relating  either  to  faith,  or 
morals;  and  all  the  additions',  countenanced  by  the  whole  mass  of 
manuscripts,  already  collated,  do  not  introduce  a  single  point  es- 
sential either  to  faith  or  manners,  beyond  what  may  be  found  in  the 
Complutensian  or  Elzevir  editions.  And  though  for  the  beauty,  em- 
phasis, and  critical  perfection  of  the  letter  of  the  New  Testament, 
a  new  edition  formed  on  Griesbach's  plan,  is  desirable ;  yet  from 
such  an  one,  infiddity  can  expect  no  help ;  false  doctrine  no  support ; 

K 


^ 


74 

and  even  true  religion,  no  accession  to  its  excellence— -as  indeed  it 
needs  none. 

^^  The  general  uniformity^  therefore,  of  the  manuscripts  of  the 
New  Testament,  which  are  dispersed  through  all  the  countries  in 
the  known  world,  and  in  so  great  a  variety  of  languages,  is  truly  as- 
tonishing;  and  demonstrates  both  the  veneration  in  which  the  scrip, 
tures,  have  uniformly  been  held,  and  the  singular  care  which  was 
taken  in  transcribing  them ;  and  so  far  are  the  various  readings,  con- 
tained in  these  manuscripts,  from  being  hostile  to  the  uncorrupted 
preservation  of  the  books  of  the  New  Testament,  (as  some  sceptics 
Aavf6oW^yq^7'merf,  and  some  timid  christians  have  apprehended,)  that 
they  afford  us,  on  the  contrary,  an  additional  and  most  convincing 
2)roof,  that  they  exist  at  present,  in  all  essential  points,  precisely  the 
same  as  they  were,  when  they  left  the  hands  of  their  authors.'^ — pages 
118,  119. 

We  have  only  to  add  to  this  conclusive  testimony,  our  earnest 
wish  that  Elias  Hicks,  and  his  followers,  would  take  the  pains  to 
read  the  able  and  interesting  works,  which  have  been  written  in  de- 
fence of  the  sacred  volume  ;  and  to  examine  for  themselves  the  very 
great  weight  of  evidence,  amounting  to  absolute  certainty,  that  such 
of  the  inspired  writings,  as  we  have  received,  are  preserved  to  us, 
in  a  state  of  purity  and  completeness;  which,  amidst  the  revolu- 
tions of  empires,  the  fall  of  governments,  ayid  all  the  changes  which 
this  transitory  world  is  subject  to,  can  only  be  attributed  to  the  mi- 
raculous interference  of  that  Almighty  Providence,  at  whose  hand 
we  have  received  the  blessing ;  and  to  whom  we  shall  as  certainly 
have  to  account  for  the  right  use  of  it.  We  are  fully  persuaded 
that  the  weak  and  childish  objections,  that  "  they  were  altered  by 
the  Pope,"  and  "  written  by  nobody  knows  who" — and  such  like  un- 
founded cavils,  can  only  proceed  from  downright  ignorance,  to 
which  unbelief  has  added  its  usual  concomitants,  presumption  and 
arrogance. 

The  next  extract  of  the  compilers,  in  the  order  of  William  Penn's 
treatise,  is  at  the  bottom  of  page  48  of  the  pamphlet,  viz ;  |CT"["  Christ 
"left  nothing  in  writing  for  the  rule  of  faith  and  practice,  that  we 
*'  hear  of;  and  it  is  not  to  be  thought,  that  he  was  less  faithful  in  his 
"house  than  Moses;  and  doubtless,  had  he  intended  the  rule  of  his 
*'  followers  to  have  been  a  written  rule,  he  would  have  left  it  upon 
'"record  with  all  punctuality;  this  must  be  believed,  and  that  done, 
"  on  pain  of  eternal  death.  Nor  did  his  followers  write,  in  the  me- 
"  thod  of  a  rule,  as  the  law  was  written,  nor  did  they  so  call  or  re- 
"  commend  what  they  writ."],aOi — Vol.  i.  597. 

That  our  blessed  Lord  left  behind  him  any  of  his  own  writings,  we 
have  no  evidence  to  prove.  This,  however,  forms  no  argument  against 
the  reverent  esteem  and  proper  use  of  those  invaluable  books,  which 
he  was  pleased  to  influence  and  inspire  the  holy  men  of  old  to  write, 
for  our  learning  and  comfort.  We  have  both  his  example  and  pre- 
cept for  the  use  of  them,  since  he  often  quoted  them,  and  even  conde- 
scended to  do  it  in  order  to  convince  the  unbelieving  Jews  that  he 
was  indeed  the  Christ.  And  though  he  was  Lord  of  all,  and  had 
in  his  hand  all  power  in  heaven  and  earth,  though  the  very  object  qf 


75  ^ 

liis  mission  was  to  introduce  a  higher  and  more  glorious  dispensa- 
tion than  that  of  the  law  of  Moses;  yet  to  give  irrefragable  proof 
that  the  revelations  of  his  holy  spirit  never  could  contradict  eacli 
other;  he  told  the  Jews,  when  delivering  his  memorable  sermon  on 
the  Mount,  "Think  not  that  I  am  come  to  destroy  the  law  or  the 
j)vophets;  I  am  not  come  to  destroy,  but  \o  fulfil."  On  another  oc- 
casion he  declared  to  them,  "the  scripture  cannot  be  broken" — and 
again  to  his  disciples,  after  his  resurrection  from  the  dead,  "These 
are  the  words  which  I  spake  unto  you,  while  I  was  yet  with  you,  that 
all  things  must  be  fulfilled^  ichich  were  written  in  the  law  of  Moses  ^ 
and  in  the  prophets,  and  in  the  psalms  concerning;  me.  Then  open- 
ed he  their  understanding,  that  they  might  understand  the  scrip- 
tures ;  and  said  unto  them,  thus  it  is  written,  and  thus  it  behoved 
Christ  to  sufter,  and  to  rise  from  the  dead  the  third  day,  and  that 
repentance  and  remission  of  sins  should  be  preached  in  his  name 
among  all  nations,  beginning  at  Jerusale n." — Luke  xxiv.  44 — 47. 

What  higher  sanction  could  we  have  for  the  truth  of  Holy  Scrip- 
ture, than  he  has  thus  been  pleased  to  give  us,  by  his  own  testimony, 
and  although  William  PennV  remark,  that;  hk  left  nothing  in  writing 
as  the  rule  of  faith  and  practice,  may  hav^:  much  weight  against 
the  opinion  which  he  was  opposing,  it  is  far  from  proving  that  Wil- 
liam Penn  had  any  design  to  derogate  from  the  inestimable  value 
of  Holy  Scripture — he  was  not  contending  against  the  reverent  use 
and  esteem  of  them,  but  on  the  other  hand,  enforces  it  upon  his  rea- 
ders in  this  very  essay. 

There  cannot  be  a  stronger  argument  in  favour  of  (he  divine 
authority  of  the  Sacred  Writings,  than  the  fact  that  Jesus  Christ 
and  his  apostles  constantly  appealed  to  them,  as  furnishing  decisive 
proof  of  the  coming  of  the  Messiah,  and  of  all  the  important  parti- 
culars relative  to  his  holy  life,  death,  and  resurrection  ;  showing,  in 
the  most  clear  and  convincing  manner,  that  the  prophecies  of  the 
prophets  had  been  literally  fulfilled  in  Him,  and  that  the  glorious  day 
of  Gospel  Light,  had  dawned  upon  the  world,  and  thus  evincing  that 
those  prophecies  were  written  under  the  guidance  of  the  Holy 
Ghost. 

The  next,  and  last  extract  from  this  treatise,  is  inserted  on  the 
top  of  page  49  of  the  pamphlet.  It  is  taken  from  the  conclusion  of 
a  long  paragraph,  and  is  similar  in  its  arguments  to  those  we  have  al- 
ready noticed.  It  is  a  little  remarkable  how  close  the  compilers 
have  clipped  the  last  sentence,  closing  at  a  comma,  with  &c.,  doubt- 
less in  fear,  lest  they  should  quote  any  thing  that  would  serve  to 
show  the  incongruence  of  Elias  Hicks'  opinions,  with  the  belief  of 
William  Penn.  The  last  sentence  stands  thus  in  Penn;  "Now  his- 
tory, though  it  inform  me  of  others'  actions,  yet  it  does  not  follow 
that  it  is  the  rule  of  duty  to  me  ;  since  it  may  relate  to  actions  not 
imitable,  as  in  the  case  of  Adam  and  Eve,  in  several  respects,  [here 
the  compilers  stop  with  &.c.  Penn  proceeds,]  and  Christ's  being  born 
of  a  virgiuy  dying  for  the  sins  of  the  u'orld,ik,c.  wherefore  tliis  can- 
not be  the  rule  of  duty."  This  last  they  omit  entirely,  and  it  is  not 
difficult  to  see  why,  when  we  observe  that  it  contains  a  declaration 
of  belief  in  the  miraculous  conception  and  atonement  of  our  bless- 


76 

ed  Lord  ;  two  points  which  Elias  Hicks  notoriously  denies.  Had 
the  omitted  part  inculcated  contrary  sentiments,  the  compilers,, 
doubtless,  would  have  been  careful  to  present  it  to  us,  duly  itali- 
cised. 

It  would  have  been  more  consistent  with  justice  to  the  Christian 
character  of  William  Penn,and  the  early  Quakers,  had  the  compi- 
lers, while  they  professed  to  furnish  the  faith  of  the  Society,  in  rela- 
tion to  the  Holy  Scriptures,  resorted  to  such  of  their  writings  as  are 
declaratory  of  their  belief  on  the  subject,  disconnected"  from  extra- 
neous argumentation.  They  certainly  have  acted  unfairly  towards 
William  Penn,  in  not  inserting  such  parts  of  the  present  treatise,  as 
defend  him  from  the  imputation  of  doubting  the  authenticity,  or  di- 
vine authority  of  the  sacred  text.  Aware  of  the  misconstructions  to 
which  controversial  essays  were  liable,  where  the  scope  of  the  argu- 
ment was  directed  to  expose  the  errors  and  inconsistencies  of  an  op- 
ponent, rather  than  simply  to  declare  the  writer's  views,  and  to  pre- 
vent his  language  from  being  wrested  to  prove  what  he  never  intend- 
ed ;  William  Penn  stales  the  following  objection  to  his  own  essay — » 
"  But  do  you  not  turn  the  scriptures  ott" /or  an  uncertain  and  unser- 
viceable writing  ;  and  as  good  as  reject  and  deny  them  altogether  r" 
To  which  he  replies — 

"  Some,  indeed,  to  render  us  odious  to  all  protestants,  have  said 
as  muc/i^in  our  names,  as  the  consequence  of  our  principles^  but  not 
without  great  injustice  to  us.  The  scriptures  aie  uncertain  upon 
their  foundation,  but  not  upon  ours.  Doth  our  manifesting  their 
Jai^/i  concerning  the  scriptures,  to  be  grounded  upon  their  own  imagi- 
nations, or  human  traditions,  make  void  the  scriptures,  or  render  them 
uncertain?  By  no  means,  for  we  would  have  them  received,  upon 
the  spirit's  testimony  and  evidence,  which  gave  them  forth.  And 
though  we  cannot  allow  them  to  be  the  rule  oj  faith  and  life,  under 
the  dispensation  of  the  gospel,  which  is  power  and  life  itself;  yet  are 
they  to  be  reverently  read,  believed,  and  fulfilled  under  the  gospel. 
For  notwithstanding  the  law  written  upon  stone  was  not  Paul's  rule, 
after  the  Son  of  God  was  revealed  in  him  ;  yet  the  Son  of  God  taught 
Paul  to  fulfil  the  righteousness  declared  by  that  law.  If  it  be  to 
deny  and  reject,  (as  some  have  enviously  said  of  us,)  yea,  to  vilify  the 
scripture,  because  we  cannot  allow  it  to  be  the  rule,  &c.  Paul  then 
may  be  said  to  deny,  reject,  and  vilify  the  written  law,  at  what  time 
the  law  of  the  spirit  of  life  in  Christ  Jesus  became  his  rule. 

"  There  is  a  great  difference  between  asserting  that  the  spirit  is  the 
rule,  and  casting  away  and  vilifying  of  scripture.  And  indeed,  it  is 
but  an  old  fetch  of  the  devil's,  to  pretend  honour  to  the  letter,  that 
he  might,  the  more  unsuspectedly,  oppose  the  bringing  in  of  the  dis- 
pensation of  the  spirit ;  whjch  the  letter  itself  testifies  of  and  to. 
They  that  come  to  be  led  of  the  spirit,  arrive  at  the  end  for  which 
the  scripture  was  given  forth:  the  apostle  John  did  as  good  as  say 
the  same  thing,  when  he  told  them  to  whom  he  wrote,  that  the  anoint- 
ing which  they  had  received,  and  abode  in  them,  would  lead  them  in- 
to all  truth;  and  that  they  needed  not  that  any  man  should  teach 
them : 

"  To  deny  this  to  have  been  the  saints'  teacher,  is  to  deny  as  plain 


77 

a  proposition,  as  is  in  the  whole  Scripture :  and  that  one  age  of 
Christianity  should  have  one  rule,  and  another  age  another  rule,  that 
age  the  Spirit,  and  this  but  the  letter,  is  more  than  any  man  can 
prove:  yet  did  John  so  writing  to  ihebeWevevs^  invalidate  the  Scrip- 
ture,  or  vilify  his  own  epistle';^  I  would  think  none  could  talk  so 
idly.  How  then  doth  our  exalting  the  light  and  Spirit  of  Christ, 
which  fulfils  the  Scriptures^  (by  bringing  such  as  are  led  by  it,  to 
enjoy  the  good  things  therein  declared,)  reject  and  vilify  the  Scrip- 
tares?  Does  our  living  up  to  them,  by  an  higher  rule,  make  us  deny 
and  reprobate  them?  Erasmus  and  Grotius  think  them  then  to  bt 
most  valiiedy  when  men  are  witnesses  of  their  truth  in  themselves; 
See  them  on  2  Peter  i.  19,  20. 

"I  do  acknowledge,  they  contain  an  account  of  several  heavenly 
prophecies,  godly  reproofs,  instructions,  and  examples,  that  ought  to 
he  obeyed  and  followed." — Vol.  i.  page  599. 

In  reply  to  the  objection,  that  his  doctrine  makes  void  the  protes- 
tants'  plea  against  the  Papists,  "  that  the  Scriptures  are  the  rule  of 
faith  and  practice"  William  Penn  says,  "  Answer,  JV*o  such  matter: 
for  the  question  was  not,  whether  the  Spirit  of  Christ  or  the  Scrip- 
ture was  the  rule;  but  whether  the  Scripture,  which  is  God's  tradi- 
tiony  or  popish  traditions,  were  the  rule  to  measure  the  truth  of  doc- 
trines and  practice  by.  We  grant  that  particulor  scriptures,  rightly 
understood,  may  measure  what  is  agreeable  or  disagreeable  to  them  : 
that  is,  such  doctrines  and  practices  as  are  contrary  to  that  part  of 
scripture,  more  particulaily  relating  to  our  days,  are  (piestionable, 
by  the  scripture;  especially  since  all  parties  pretend,  that  what  they 
say  and  do,  is  according  to  scripture.  Yet  this  concludes  not  the 
scripture  to  be  the  general  and  evangelical  rule." — Page  601. 

We  have  confined  our  quotations  to  the  same  treatise,  as  the  com- 
pilers have  taken  theirs  from,  and  apprehend  we  have  adduced 
sufficient  proof,  that  William  Penn  was  far  from  according  with 
Elias  Hicks  in  his  denial  of  the  authenticity,  divine  authority,  and 
true  value  of  the  sacred  writings.  We  shall  have  occasion  to  give 
other  extracfs  from  Penn's  Works  on  the  subject,  which  will  fully 
confirm  this  fact.  The  devil  must  have  had  ill  success,  we  think, 
with  his  "old  fetch  of  pretending  honour  to  the  letter,"  in  order  to 
oppose  the  Spirit,  since  he  is  now  practising  the  more  specious  and 
sanctimonious  "  fetch"  of  pretending  great  honour  to  the  Spirit,  in 
order  that  he  utay  more  successfully  destroy  all  regard  to  the  Holy 
Scriptures ;  and  thus,  open  the  way  to  the  greatest  libertinism  in 
doctrine  and  practice. 

On  page  52  of  the  compilers'  pamphlet,  we  have  the  following  sen- 
tence quoted  from  William  Penn's  works,  as  though  it  were  approv- 
ed and  adopted  by  him,  viz. 

ICT^L"  George  Whitehead  says,  '  That  which  was  spoken  from 
"  the  spirit  of  truth  in  any,  is  of  as  great  autl\ority  as  the  scriptures, 
"or  chapters  are,  and  greater,  as  proceeding  immediately  from  that 
"  Spirit,  as  Christ's  words  were  of  greater  authority  when  he  spoke, 
"than  the  Pharisees  reading  the  letter.  William  Penn's  Works, 
"Vol.  ii.  page  674."]^£:,t 

The  passage  is  extracte<l  from  a  tract  written  by  William  Penn, 


78 

in  1676,  called  "  A  brief  Answer  to  a  false  and  foolish  libel,  called 
the  Quakers'  Opinions,"  the  object  of  which  as  stated  by  the  author, 
is  to  reprove  the  libeller,  and  hinder  others  from  being  abused  by 
him,  that  the  Quakers'  innocency  may  be  delivered  from  the  mis- 
takes of  kis  ignorance  and  the  reflections  of  his  malice. 

Among  other  ^^  mistakes  and  reflections'"  which  William  Penn  re- 
futes, is  the  author's  alleged  doctrine  of  George  Whitehead,  viz- 
"  that  which  is  spoken  from  the  spirit  of  truth  in  any;  is  of  as  great 
authority  as  the  scriptures,  yea,  greater;"  in  proof  of  which  he  cites 
the  expression  of  George  Whitehead,  as  quoted  by  the  compilers. — 
William  Penn  repeats  the  language  of  George  Whitehead,  in  order 
to  show  the  libeller's  unfair  deduction  from  it,  and  to  vindicate  the 
injured  character  of  his  friend,  from  the  base  insinuation  of  his  ac- 
cuser. The  compilers  have  italicised  the  words  "  and  greater,"  and 
omitted  the  explanation  of  William  Penn,  immediately  following, 
whence  it  is  evident  they  would  impress  upon  the  public  the  same 
unfair  sentiment  as  the  libeller  had  done,  and  impose  it  as  being  the 
belief,  not  only  of  George  Whitehead,  but  William  Penn  also.  But 
it  will  appear  from  William  Penn's  defence,  that  they  have  greatly 
wronged  both  him  and  his  friend.     He  says : — 

"  Now  I  appeal  to  the  just  witness  of  God  in  every  conscience,  if 
this  adversary  was  not  very  disingenuous^  to  take  no  notice  of  this 
distinction  :  For  in  short,  two  things  are  in  our  friend's  words;  first, 
that  what  comes  from  the  same  spirit  of  truths  is  of  the  same  autho- 
rity ^  and  who  denies  that?  Nobody,  that  is  in  his  senses.  Next, 
that  what  is  spoken  by  the  immediate  motion,  life,  and  power  of  the 
Spirit,  is  of  more  authority;  (that  is,  force  and  efficacy  to  move, 
quicken,  enliven,  or  operate  upon  the  hearers,)  than  the  hare  reading 
of  a  chapter  in  the  scripture,  especially  by  such  as  the  Pharisees 
were;  as  a  letter  cannot  give  that  impression,  which  we  may  justly 
suppose,  the  lively  presence,  mind,  and  voice  of  the  person  that  writ 
it,  might.  But  the  end  of  our  adversary  plainly  is  this,  to  make 
us  undervalue  the  truth  of  the  scripture,  and  to  debase  the  authority 
of  the  scripture,  with  relation  to  its  verity  ;  as  if  what  was  said  now, 
by  the  spirit  of  truth,  in  any  godly  man,  were  more  true  than  that 
which  was  spoken  by  the  same  spirit  in  former  ages,  ivhich  is  a  gross' 
suggestion.  The  difference  lying  in  these  two  things,  first,,  whether 
Christ's  words,  spoken  by  his  own  mouth,  were  not  of  greater  force, 
vigour,  and  authority,  to  influence  or  quicken  an  auditory,  than  the 
same  words,  written  and  now  read.  Secondly,  whether  the  ivords 
of  Christ  when  spoken  by  his  own  mouth,  were  not  of  more  life  and 
authority,  than  the  scriptures  read  by  the  Pharisees.  The  first  is 
true,  and  much  more  the  last ;  let  this  adversary  then  be  ashamed  of 
his  injustice.  Christ  said  of  the  words  that  he  spoke,  the  words 
that  1  speak  they  are  spirit  and  they  are  life,  [Elias  Hicks  asserts 
that  Christ's  words  were  "all  but  letter."  See  Sermons,  page  11 3. j 
that  is  as  they  proceeded  from  his  gracious  lips,  and  as  they  were 
uttered  from  that  divine  power,  glory,  and  authority,  which  dwelt  in 
him." — Vol.  ii.  page  674. 

William  Penn  was  the  intimate  friend  and  frequent  companion  of 
George  Whitehead ;  they  were  often  engaged  together  both  in  oral 


79 

and  written  controversies,  and  he  must  certainly  be  a  more  correct 
judge  of  his  real  meaning  and  sentiments,  than  either  the  libeller  or 
the  modern  compilers ;  consequently,  this  defence  must  completely 
vindicate  him  from  the  unjust  imputation  designed  by  the  quotation 
in  the  pamphlet. 

William  Penn  wrote  several  essays  in  1692,  in  defence  of  the 
Quakers,  against  some  aspersions  contained  in  a  paper  called  "  The 
Athenian."  Speaking  of  the  belief  of  Friends  in  the  Holy  Spirit, 
and  their  exalting  it  as  the  primary  rule  of  faith  and  practice,  he 
says:  "  This  is  the  doctrine  that  is  our  crime,  our  enthusiasm,  our 
error;  and  we  are  seducers,  deceivers,  and  what  not ;  for  asserting, 
recommending,  and  pressing  it.  But  if  this  be  to  be  vile,  we  are 
like  to  be  more  vile ;  for  we  must  bear  witness  to  that  which  the 
scripture  testifies  of,  viz.  the  spirit;  and  prefer  it  before  the  scrip- 
ture, when  the  scripture  does  so  of  itself.  No  mau's  letter  is  himself, 
nor  so  noble  as  himself.  The  scripture ^  is  as  the  letter  or  epistle  oj' 
the  Holy  Ghost,  to  men ;  but  for  that  reason  'tis  not  the  Holy  Ghost, 
nor  to  be  instead  of  the  Holy  Ghost  to  us ;  nor  to  be  sure,  to  be  pre- 
ferred before  the  Holy  Ghost.  We  bless  God  for  the  scriptures ; 
'ive  read  them  with  comfort  and  advantage  ;  and  they  are  profitable, 
to  the  perfecting  of  the  man  of  God,  through  the  assistance  of  the 
spirit :  The  scriptures  declare  the  things  of  God  ;  but  cannot  work 
them  in  the  man  :  The  spirit  only  can  do  that ;  for  which  cause  we 
honour,  exalt,  and  prefer  the  spirit,  as  that  which  filjils  the  scrip- 
ture; and  invite  all  to  receive  it,  that  it  may  make  people  spiritual, 
for  to  be  spiritually  minded  is  life  and  peace.  Wherefore,  as  often 
as  any  of  our  expressions,  are  construed  to  lessen  the  Holy  Scrip- 
tures ;  we  ask  it  as  a  piece  of  justice,  from  all  our  readers,  to  take 
this  caution  with  them  ;  we  speak  comparatively,  not  with  our  books, 
or  with  men,  but  with  Christ,  his  Light  and  Spirit,  from  whence  the 
scriptures  came.  And  in  this  sense  it  is,  that  R.  Barclay,  and  others, 
on  the  like  occasion,  express  themselves,  when  supposed  to  abate  of 
the  common  opinion  of  the  scriptures.  For  as  face  answers  face  in 
a  glass,  so  we  say  and  know,  the  spirit  and  scripture  ansicer  each 
other.  And,  therefore,  the  comfortable  evidence  of  a  christian  man, 
is  the  testimony  of  the  spirit  of  God  within  him  and  the  scriptures  of 
truth  without  him.  Let  it  not,  then,  be  any  more  a  fault  in  us  to  direct 
people  to  the  spirit  of  God,  by  which  only  they  can  come  to  the 
possession  of  the  good  things  the  scriptures  speak  of;  for  though  they 
exhort,  rebuke,  instruct,  &c.,  yet  tcithout  that  great  agent,  the  spirit, 
influencing  and  enabling  the  creature,  he  shall  never  experience  the 
truth  of  the  scriptures,  to  himself,  in  the  most  relative  and  excellent 
parts  of  it." — Vol.  ii.  page  799. 

Again,  in  the  same  paper, "  But  for  equalling  our  writings  with 
scripture,  we  have  no  such  expressions  or  thoughts  ;  it  is  a  word  of 
your  own,  and  nconceitand  inference  of  our  old  adversaries.  There 
are  degrees,  as  well  as  diversity  of  manifestations  and  operations, 
but  the  same  Lord,  and  the  same  Spirit :  Yet,  if  it  will  satisfy  you, 
u'e  have  ever  preferred  the  Bible  to  all  books  and  writings  of  saints 
and  good  men." — Ibid,  page  800. 

We  hope  that  the  readers  of  the  pamphlet,  will  comply  with  the 


so 

reasonable  request  of  this  worthy  man,  on  behalf  of  the  Quakers, 
and  avoid  the  unfair  construction  which  Penn  complains  of.  It 
would  have  been  well  if  the  compilers  had  done  them  that  justice^ 
which  their  "  old  adversaries"  seem  to  have  had  so  little  regard  for, 
and  from  the  want  of  which,  so  many  false  "  conceits  and  inferences," 
were  injuriously  put  upon  their  words,  to  make  them  convey  a  mean- 
ing, which,  though  contrary  to  the  true  intent  of  the  authors,  yet  serv- 
ed the  purpose  of  those  who  cared  not  how  erroneous  and  inconsistent 
the  persecuted  Quakers  appeared,  so  that  their  own  evil  designs 
were  answered.  If  such  are  willing  to  be  satisfied  at  all,  as  to  the 
true  faith  of  the  Quakers  respecting  the  scriptures,  we  hope  "  it 
will  satisfy  themio  know"  what  Penn  here  says  of  them,  a  more 
honourable  confession  than  which,  could  not  be  made. 

It  is  a  circumstance  peculiarly  favourable  to  the  cause  in  which 
we  are  engaged,  that  the  enemies  of  the  Society  of  Friends,  for  se- 
veral years  after  its  origin,  reiterated  against  them,  the  unjust  accu- 
sation of  entertaining  those  opinions  which  Elias  Hicks  now  advances 
—and  they  adduced  as  proof  of  it,  several  of  the  same  quotations  which 
the  compilers  of  the  pamphlet  have  now  selected.  The  Society  could 
not  but  view  the  accusation,  as  one  which  essentially  affected  their 
christian  character,  and  were,  therefore,  prompt  and  decisive  in  de- 
nying and  refuting  it.  Those  who  will  take  the  pains  to  peruse  their 
replies  to  the  various  libels  published  against  them,  will  find  abun- 
dant proof  of  this  fact.  The  passage  quoted  by  the  compilers,  from 
William  Penn's  work,  to  show  that  George  Whitehead  uudervalued 
the  Holy  Scriptures,  was  adduced  for  the  same  purpose,  by  George 
Keith,  and  by  the  author  of  the  Snake  in  the  Grass, — a  most  scurril- 
ous  and  invidious  publication.  This  coincidence  enables  us  to  give 
additional  testimony  to  counteract  the  impression  which  the  compi- 
lers would  wish  to  make,  as  Joseph  Wyeth  and  George  Whitehead 
replied  to  the  accusation,  in  a  work  entitled  "  The  Switch  for  the 
Snake  and  a  Supplement." 

Joseph  Wyeth,  states  the  charge  of  the  Snake,  viz:  that  Friends 
preferred  "  not  only  their  own  ivritingSy  but  extempore  preach- 
ments," and  all  that  they-said,  to  the  holy  scriptures,  which  he  de- 
clares to  be  boldly  and  impudently  asserting  a  notorious  lie,  and  adds 
■ — "  Reader,  I  cannot  here  omit,  a  serious  appeal  to  thyself,  on  the 
great  injustice  andfalsehood  of  this  adversary  ;and  if  thou  art  one,  who 
by  conversation  with  us,or  our  books,  hast  any  knowledge  of  us,  thou 
dost  know  the  charge  of  this  adversary  is  false  :  And  I  do  truly  declare 
that  our  value  and  esteem  for  the  books  of  the  Old  and  New  Tes- 
tament, is  much  greater  than  for  any  other  book  extant  in  the  world, 
and  this  George  Whitehead  doth  freely  own,  and  hath  declared  as 
much.  So,  also,  in  this  particular,  I  will  show  his  falsehood  and 
perversion  of  George  Whitehead's  words  in  the  place  quoted,  which 
the  Snake  has  injuriously  curtailed."  He  then  quotes  the  passage, 
and  thus  explains : — "  So  that  according  to  George  Whitehead's 
words,  that  speakings  or  reading  of  the  scriptures,  which  is  denied  to 
be  of  authority  ;  is,  when  spoken  or  read  by  such,  in  whom  that  spirit 
speaketh  not,  that  gave  forth  the  scriptures ;  and  we  have  good  au- 
thority for  this,  for  thus  our  Saviour,  Matt.  xxii.  24,  denied  the  Sad- 


81 

ducees,  when  they  spoke  and  repeated  tlie  law,  mentioned,  Deut, 
XXV.  5,  and  Ihus  he  also  denied  the  devil,  Matt.  iv.  6,  when  the  de- 
vil repeated  the  prophesy  of  the  Psalmist,  xci.  n,  and  thus  also  he  de- 
nied the  Pharisees,  of  wl)ich  are  divers  instances." — Switch,  pages 
170,  171. 

In  the  Supplement,  Georj^e  Whiteliead  thus  replies  to  the  same 
charge,  viz — "  Thisalso  is  notoriously  false,t)oth  in  charge  and  quota- 
tion, as  is  manifest  in  my  answer,  '•  Antidote,  page  43,  viz  :  He  (^the 
Snake]  very  perversely  wrongs  George  Whitehead  in  all  these  ex- 
pressions; for  there  is  not  a  word  of  preferring  our  ivritings  to 
the  Holy  Scriptures^  much  less  of  all,  whatsoever  we  speak,  thereto ; 
but  a  preferring  the  Holy  Spirit,  and  its  iitmiediate  teaching  in  man, 
to  the  letter  of  the  scripture:  and  preaching  in  the  true  sense  of  the 
spirit,  with  divine  power  and  authority,  (according  as  Christ  did,) 
to  the  hare  reading  the  letter,  as  the  Pharisees  did." — page  510. 

Again,  on  page  493,  George  Whitehead  says — "  For  my  part,  as  I 
am  not  in  the  least  conscious  to  myself,  of  the  least  contempt  of  Ho- 
ly Scripture,  nor  yet  of  the  Bible, /f>r  1  have  ahvays  preferred  it  to 
all  other  books  extant  in  the  world,  and  more  affected  reading  there- 
in, than  any  other  book,  even  from  my  childhood,  and  often  bless 
Divine  Providence,  for  preserving  to  us  The  scriptures  ;  so  I  know 
of  NONE  among  us  guilty  of  contemning  them  :  Neither  is  what's 
said  from  any  contempt  of  scripture,  no  moie  than  it  is  of  the  earth 
and  the  heavens  to  say,  "  they  shall  wax  old  and  perish,  but  the 
Word  that  made  them  endureth,  Psalm,  cii.  25,26.  Heb.  i.  11,  12. 
But  say  what  we  can  in  this  case,  to  clear  ourselves  of  any  contempt 
to  the  Holy  Scrip'ures,  this  our  uncharitable  judge  and  accuser  will 
not  believe  us  :  He's  bent  to  asperse,  he  has  swallowed  down  so  much 
of  the  sour  leaven  of  the  malice  of  a  feic  false  brethren,  persecutors 
and  apostates, from  whom  he  derives  much  of  his  authority,  and  thus 
scurrilously  and  most  falsely  imposes  upon  me,  viz:  "  And  there- 
fore, George,  Hotwithstanding  all  thy  mealy  modesty,  it  is,  it  is,  in- 
deed, George,  it  is  the  very  doctrine  of  the  scriptures  which  you  blas- 
pheme as  dust,  and  death,  and  serpents'  meat,  on  purpose  to  bring 
men  off  from  trying  your  pernicious  heresies  by  those  sacred  ora- 
cles." "  This  is  a  pernicious  abuse  and  calumny  against  myself  and 
others  of  u«-,  to  outface  us  agaitist  our  very  sense  and  consciences  ^  and 
in  good  conscience,  1  testify  against  it ;  it  never  entered  into  my  in- 
tention or  thought*,  so  to  blaspheme  the  doctrine  of  the  scriptures  as 
to  term  or  deem  it  dust,  death,  or  serpents'  meat:  the  Lord  rebuke 
this  lying  envious  spirit. 

"  Neither  do  I  vilify  the  written  doctrine  and  precepts  of  God  in 
comparison  of  our  new  light,  (as  he  falsely  calls  it,  puge  177,)  but 
reverently  esteem  them*  The  man  makes  no  conscience  of  delaining 
us.  Neither  do  we  quarrel  with  the  law  and  the  testimony;  nor  yet 
with  writing  or  scripture,  as  'tis  in  ink  and  paper,  but  distinguish 

•  We  request  our  readers  to  compare  with  this  confession  of  George  White- 
head's, the  epithets  by  which  Ellas  Hicks  characterises  one  of  the  plainest 
and  most  sacred  doctrines  of  Holy  Scripture,  viz  :  the  propitiation  of  Jesus 
Christ,  in  his  letter  to  Dr.  Nathan  Shoemaker,  calUn^  it  wicked  and  ah 
surd,  &c. 


82 

between  the  writing  and  the  things  written,  which  is  no  contempt  to 
either.  fFe  are  thankful  to  Divine  Providence,  for  both  the  scripture 
or  writing,  and  the  Holy  doctrine,  and  divine  precepts  therein  writ- 
ten, for  they  testify  unto  Christ  our  light,  and  our  light  to  the  truth 
of  them." — pages  493,  494. 

We  are  presented,  on  pages  58  and  59  of  their  pamphlet,  with  an 
extract  on  the  subject  of  ihe  scriptures,  taken  from  an  essay  written 
by  William  Penn,  styled  "  The  invalidity  of  John  Faldo's  vindica- 
tion of  his  book,  called  'Quakerism  no  Christianity,'"  &c.  dated 
1673.  We  shall  insert  the  whole  paragraph,  as  the  compilers  have 
unfairly  omitted  a  part  of  it.  The  part  they  have  quoted  is  inserted 
in  brackets,  &c.  It  is  as  follows: 

"In  short,  |cir'[the  scripture  is  not  the  rule,  but  declaration 
•'  of  faith  and  knoivledge  :  that  only  must  be  the  rule  of  faith,  which 
<'gave  and  ruled  the  faith  of  those  that  gave  forth  scripture.  And 
*' because  none  can  give  or  work  faith  now,  but  what  did  give  and 
"  work  faith  then  ;  'tis  not  the  scripture,  but  that  which  was  before 
"  the  scripture,  even  the  Spirit  of  Truth,  which  vvas  the  author,  rule, 
"and  finisher  of  their  faith.  And  if  our  faith  in  this  age  be  the  same 
"  with  the  holy  men's  of  old,  that  gave  forth  the  scriptures,  they  are 
"  no  more  our  rule  now,  than  they  were  their's  then,  wlio  had  a  rule 
"  and  a  faith  before  them.  But  as  it  urns  a  declaration  of  wimt  they 
"  believed,  knew,  and  ivitnessed  ;  so  it  is  a  declaration  of  what  rve 
"  now  believe,  and  desire  to  know  and  witness:  John's  epistle  was  not 
"  writ  to  be  the  saints'  rule;  [the  compilers  have  made  it,  John's 
"  epistle  was  writ  by  the  saints'  rule,]  for  he  directed  them  to  tlie 
"  anointing  ;]sa£;:3|  yet  their  faith  and  life,  of  which  the  anointing 
was  the  rule,  icas  according  to  John's  epistle.  Again,  the  declara- 
tion, in  time,  was  after  the  faith  declared  of;  but  where  there  was 
faith,  there  was  a  rule;  consequently,  that  declaration  which  vvas  af- 
ter that  faith  and  rule,  was  not  that  rule,  so  that  the  most  that  can  be 
said  against  us,  is  this :  the  scriptures  cannot  be  a  declaration  of  your 
faith,  till  you  come  to  such  a  belief  of  the  truths  thereby  expressed, 
as  they  had  who  writ  them  ;  and  a  great  truth  it  is.  But  then,  say 
we,  the  spirit  must  work  that  faith,  before  the  scriptures  can  be  ac- 
counted a  declaration  of  our  faith  ;  or  we  interested  in  them  :  and 
because  that  faith  has  a  rule,  so  soon  as  it  has  a  being,  it  must  needs 
follow,  that  the  declaration  of  that  faith  cannot  be  either  the  author 
or  rule  of  it.  Here  lies  the  mistake  of  my  adversary,  and  many 
more;  that  because  what  a  man  does  is  according  or  agreeable  to  a 
thing,  therefore  that  is  the  rule  of  the  thing  done." — Vol.  ii.  page  338. 

It  is  worthy  of  notice,  how  carefully  the  compilers  have  avoided 
giving  anything  in  their  extracts  which  was  obviously  opposed  tOjthe 
favourite  sentiments  of  Elias  Hicks.  It  is  well  known  that  there  is 
scarcely  any  thing  which  disturbs  him  more,  than  an  attempt  to  try 
his  notions  by  the  test  of  scripture.  It  at  once  refutes  him,  and 
therefore  his  policy  is,  to  inculcate  the  idea  that  a  man  is  to  run  law- 
less, in  doctrine,  if  he  is  only  confident  enough  to  assert  that  he  is 
guided  by  the  spirit.  To  avoid  any  thing  like  discredit  to  this  con- 
venient libertinism,  the  compilers  stop  their  quotation  in  the  middle 
of  a  sentence,  at  a  semicolon,  when  William  Penn  is  declaring,  that 


83 

although  John's  epistle  was  not  written  to  be  the  saints'  rule,  since 
he  directed  them  to  the  anointing,  yet  their  faith  and  life,  of  which 
the  anointing  was  the  rule,  was  according  to  John's  epistle  ;  which 
important  clause  they  leave  entirely  out. 

Now,  it  is  most  clear,  that  if  that  faith  and  life,  of  which  the 
anointing  is  the  rule,  is  according  to  scripture  ;  then  that  faith  or  life 
which  is  not  according  to  scripture^  is  not  ruled  or  produced  by  the 
anointing  or  Holy  Spirit ;  and  hence,  it  is  easy  to  see  that  as  Elias 
Hicks'  doctrines  are  contrary  to  scripture,  and  he  asserts  they  are 
not  to  be  judged  by  it,  therefore  they  cannot  be  proiluced  or  sanc- 
tioned by  the  Holy  Spirit. 

They  have  altered  the  words  of  William  Penn :  he  says,  "John's 
epistle  was  not  writ  to  he  the  saints'  rule  ;"  they  say,  "  John's  epistle 
was  writ  by  the  saints'  rule" — and  though  the  difference  is  not  mate- 
rial, yet  it  serves  to  show  how  little  confidence  is  to  be  placed  upon 
the  accuracy  or  honesty  of  their  quotations. 

It  is  exceedingly  to  be  regretted  that  their  cause  is  such  as  to 
oblige  them  to  resort  to  so  mean  a  shift,  as  the  omission  we  have 
just  noticed,  in  order  to  make  out  the  appearance  of  support  for  it. 
Justice  to  the  character  of  those  exemplary  Christians  and  true 
"Gospel  Ministers,"  whose  writings  they  pretend  to  quote;  and  es- 
pecially a  regard  for  the  cause  of  Christ,  and  the  unwary  souls  whom 
they  would  fain  beguile  of  their  Christian  faith,  induce  us  to  expose 
the  unwarrantable  and  unjust  liberties,  which  they  have  taken  with 
"  the  writings  of  primitive  Friends,"  that  their  Christian  character 
may  be  rescued  from  aspersion. 

The  sentiments  contained  in  the  whole  extract,  are  very  simi- 
lar to  those  we  have  before  noticed.  William  Penn  shows  that  the 
scriptures  are  not  "the  rule,"  that  is,  the  primary  and  only  rule; 
but  yet  he  expressly  says,  they  are  a  declaration  of  what  those  holy 
men  believed  and  knew,  who  gave  them  forth,  and  a  declaration  too 
of  what  the  ((nakers  believed,  and  desired  to  know  and  witness. 
Now  as  Elias  Hicks  declares  his  disbelief  of  the  doctrine  of  the 
scriptures  in  several  respects,  and  is  so  far  from  desiring  to  witness 
tliose  things  which  they  set  forth,  that  he  asserts  the  scripture  doc- 
trine of  the  atonement  to  be  wicked  and  absurd  ;  it  is  as  clear  as  de- 
monstration can  make  any  propositi(m,  that  he  is  not  one  in  faith  with 
the  "  primitive  Friends."  As  the  compilers  have  introduced  this  es- 
say of  William  Penn  into  notice,  we  shall  make  a  few  short  extracts 
from  the  third  chapter  of  it,  viz, 

"  1  do  declare  to  the  whole  world,  that  we  believe  the  scriptures 
to  contain  a  declaration  of  the  mind  and  will  of  God,  in  and  to 
those  ages  in  which  they  were  written  ;  being  given  forth  by  the 
Holy  Ghost,  moving  in  the  hearts  of  holy  men  of  God:  that  they 
ought  also  to  be  read,  believed,  and  fulfilled,  in  our  day  ;  being  use- 
ful for  reproof  and  instrcrtion,  that  the  man  of  God  n\ay  be  per- 
fect." Page  324.  Again,  on  page  Ti'ir,  after  speaking  of  the  apos- 
tacy  from  the  Holy  Spirit,  under  the  darkness  of  which  men  put  the 
scriptures  into  the  place  of  the  spirit,  and  canonized  and  worship- 
ed them;  he  adds — "They  are  a  declaration  and  testimony  of  hea- 
venly things;  but  not  the  heavenly  things  themselves,  and  as  such 


84 

we  carry  an  high  respect  unto  them.  TFe  accept  them  as  the  word§ 
of  God  himself:  and  by  the  assistance  of  his  spirit,  they  are  read 
with  great  instruction  and  comfort.  I  esteem  them  the  best  of 
writings,  and  desire  nothing  more  frequently,  than  that  I  nvay  lead 
the  life  rhey  exhort  to;  and  whatever  slight  apprehensions  my  disin- 
genuous adversary  is  pleased  to  have  of  these  kind  of  acknowledg- 
ments, I  write  the  naked  truth  of  my  heart,  knowing  I  must  give  aa 
account  to  God." — Page  327. 

Again  on  pages  337  and  338,  the  very  same  from  which  the  com- 
pilers have  quoted,  after  affirming  that  the  spirit  of  Christ  alone,  can 
unfolt!  the  mysteries  contained  in  the  Scriptures;  he  adds,  "  Where- 
fore we  affirm,  that  repentance,  faith,  sanctitication,  justification,  re- 
demption, regeneration,  &c  are  all  a  mystery,  never  to  be  disclosed, 
but  by  the  revelation  and  operation  of  the  spirit  of  God  in  man ;  the 
scripture  can  only  testify  to  such  things,  that  they  are ;  but  it  is  the 
spirit  alone  that  works  them,  and  illuminates,  guides,  governs,  and 
rules  the  soul,  in  and  about  such  things.  Tis  truey  all  the  spirit 
leads  to  is  according  to  thk  scriptures;  it  overturns  them  not; 
for  they  declare  of  most  of  these  operations ;  yet  because  we  be- 
lieve, know  and  witness  them,  from  the  conviction  and  operation 
of  the  spirit,  before  we  can  possibly  understand  them  in  scripture; 
therefore  the  scripture  is  but  a  declaration,  and  not  the  rule  of  faith, 
&c." 

The  nest  quotation  from  William  Penn,  is  on  pages  60  and  61  of 
the  pamphlet,  being  extracted  from  the  second  part  of  "  A  Serious 
Apology  for  the  Principles  and  Practices  of  the  People  called  Qua- 
kers, against  the  malicious  aspersions,  &c.  of  Thomas  Jenner  and 
Timothy  Taylor,  &c."  William  Penn  in  replying  to  an  answer  of 
his  opponents,  to  a  pretended  objection  of  the  Quakers,  divides  it 
into  two  parts,  the  first  of  which  is,  "  They  who  formerly  spoke  by 
immediate  revelation,  as  Moses  and  the  prophets,  Christ  and  the 
apostles,  did  confirm  what  they  said  by  miracles;  the  consequences 
are  plainly  this,  that  there  is  a  mediate  revelation." 

"  To  which  I  reply,  That  iO°'[greater  impertinency  no  man  can 
"be  guilty  of,  than  to  affirm  or  teach  that  there  is  a  revelation  not 
"immediate;  it  is  a  direct  contradiction  in  terms,  for  that  which  is 
"  revealed  must  be  immediately,  or  else  it  cannot  rationally  be  a  re- 
"  velation,  but  tradition  rather.  Nay,  the  scriptures  cannot  be  proper- 
"  ly  styled  the  revelation  of  the  will  of  God,  till  they  are  first  open- 
"  ed  by  Him,  who  was  found  worthy  to  unseal  the  book,  that  spirit  of 
"  truth,  that  opens  and  none  shuts;  and  shuts  and  none  opens. 

"The  scripture  give  this  testimony  to  what  I  affirm,  That  'tis  the 
"inspiration  of  the  Almighty  which  gives  understanding:  And  none 
"  can  come  to  the  Father  but  by  me :  None  knows  the  Father,  but 
"the  Son,  and  he  to  whom  the  Son  reveals  him:  None  knows  the 
"things  of  God,  save  the  spirit  of  God:  I  will  be  with  you  to  the 
"  end  :  If  any  be  otherwise  minded,  God  will  reveal  it  to  him,  with 
"many,  the  like  expressions,  which  aftbrd  us  thus  much,  viz.  That 
"since  no  man  knows  the  mind  and  will  of  God,  neither  can  rightly 
"discern  of  spiritual  matters,  but  as  they  are  revealed  and  mani- 
"fested  by  the  spirit  of  God — the  very  scriptures  themselves  are  not 


85 

"'a  revelation  to  him ;  but  the  sense  and  purpose  of  them,  so  imme- 
"diatelj  revealed  by  the  eternal  spirit  is  the  only  true  revelation, 
"  and  the  scriptures  but  a  godly  tradition. 

"  Moses  did  not  conclude  his  predecessors  ignorant  of  the  will  of 
"  God,  who  were  without  a  written  law.  Nor  did  Job  say  that  the 
"  naked  books  of  Moses,  were  able  to  give  understanding,  but  the 
*'  inspiration  of  the  Almighty ;  neither  did  Christ  bid  them  read  the 
"scriptures  that  the  Father  might  be  revealed  to  them;  nor  the 
«  apostles  require  the  churches  to  have  recourse  to  their  writings, 
*'  (then  scattered  amongst  them)  as  what  would  only  reveal  to  them 
"  the  mind  of  God.  But  as  they  affirmed  and  preached  the  impos- 
"  sibility  of  knowing  the  things  of  God,  any  other  way,  than  that  of 
<'  revelation  from  God  ;  so  did  they  attribute  all  such  science;  not 
"to  their  writings,  but  to  his  spirit;  directing  all  to  the  grace, 
<'  spirit  and  anointing,  as  their  most  infallible  teacher. 

"  Nay,  tiie  Lord  in  his  wisdom,  apprehending  that  the  people 
•'  would  not  believe  Moses,  unless  they  had  some  sensible  and  con- 
"  vincing  evidence,  was  therefore  pleased  to  say  to  Moses,  Lo  I 
"  come  in  a  (hick  cloud,  that  the  people  may  hear,  when  I  speak 
*'  with  thee,  and  believe  thee  forever:  Exod.  xix.  9.  This  was  far 
«  from  God's  speaking,  so  as  that  the  people  should  not  hear  as  well 
«  as  Moses,  or  the  prophets."]e£3| — Vol.  ii.  page  37. 

The  compilers  have  italicised  the  words  "godly  tradition,"  to 
make  them  emphatical,  doubtless  supposing  that  William  Penn  by 
using  the  term  designed  to  lessen  the  true  value  of  the  Holy  Scrip 
tures.  But  it  must  be  remembered  that  the  word  tradition,  was  not 
so  frightful  a  term  in  his  days,  as  the  fanatacism  of  some  modern 
professors  has  made  it — divested  of  the  extraneous  ideas  which  of 
latter  times  have  been  connected  with  it,  the  term  means  no  more 
than  something  delivered,  or  handed  down  from  generation  to  gene- 
ration. Now  a.  godli/  tradition,  or  as  he  calls  it  in  the  extract  on 
our  77th  page,  "God's  tradition,"  and  "  the  letter  or  Epistle  of  the 
Holy  Ghost;"  is  no  less  than  something  communicated  by  God  him- 
self to  man,  and  transmitted  from  generation  to  generation,  which  is 
indeed  giving  them,  a  most  exalted,  though  strictly  true  character. 

John  Faldo,  an  illiberal  opponent  of  our  early  friends,  took  occa- 
sion to  traduce  the  Society  in  consequence  of  William  Penn's  use 
of  this  very  term,  and  construed  it,  as  the  compilers  would  have  us 
do,  into  an  expression  of  disrespect  towards  the  sacred  volume- 
William  Penn  replied  to  Faldo's  book  in  1673,  in  an  essay  entitled 
"  Quakerism  a  new  nick-name  for  old  Christianity,  &c.  from  which 
we  extract  the  following: — 

"John  Faldo,  page  86,  [says,]  Traditions  of  men,  that  is,  says  he 
the  scripture  or  written  word."  William  Penn.  "  Show  us  that  in  any 
book  that  is  subscribed  by  an  acknowledged  Quaker.  Tradition  is  a 
delivering  anything  down  from  one  generation  to  another ;  and  as 
such  the  word  is  inoffensive:  but  to  say,  they  are  the  traditions  of 
men,  in  the  sense  Christ  reproved  the  Pliarisaical  religion,  God  for- 
bid: I  had  rather  my  tongue  were  cut  out  of  my  head.  Oh!  base 
man!  To  abuse  an  innocent  people  thus  grossly.  The  scripture 
is  a  godly  tradition,  or  writing,  given  forth  by  inspiration,  and  pre- 


86 

served  through  generations,  which  we  read,  believe,  and  desire  to 
fulfil  through  the  jjower  of  God." — Vol.  ii.  pas:e  312. 

The  sentiments  which  William  Penn  asserts  in  the  above  quo- 
tation, are  similar  to  those  we  have  before  commented  upon.  To 
show  that  while  he  urged  the  propriety  of  considering  the  Spirit  of 
Christ,  as  the  primary  rule  of  faith  and  practice,  he  was  not  for  re- 
jecting, or  lessening  our  esteem  for  the  scriptures,  we  shall  quote 
the  following,  from  the  same  essay,  and  the  very  same  page  on  which 
the  compilers'  extracts  are  found.  After  asserting  that  the  belief  of 
Friends  in  the  Spirit,  did  not  do  away  the  advantages  to  be  derived 
from  outward  teaching,  he  adds: — 

"  Nor  would  we  be  thought  to  lessen  the  virtue,  use  and  reputa- 
tion of  the  Holy  Scriptures,  whilst  we  endeavour  the  vindication  of 
the  Holy  Spirit,  in  his  office  of  revelation  to  believers — 

"  They  are  useful  in  two  eminent  respects-— 

"First — Historically;  as  giving  a  true  narrative  of  the  transac- 
tions of  those  ages  of  the  world,  in  reference  to  the  Church,  or  state 
of  both  Jews  and  Christians,  their  trials,  troubles,  temptations, 
lapses,  i-ecoveries,  and  perfect  victories. 

"  Secondly — Doctrinally ;  as  presenting  us  with  a  true  account  of 
the  principles  and  doctrines  of  the  people  of  God;  their  holy  faith 
and  patience;  I  cannot  phrase  it  better  than  a  divine  glass,  in  which 
we  see,  (I  say  we  see,  who  first  have  that  heavenly  organ,  and  eye 
opened  by  inspiration  and  revelation ;)  the  states  and  condition  of 
the  primitive  saints,  which  is  matter  of  unspeakable  comfort  and 
confirmation,  as  well  as  of  good  example  to  us ;  yet  still,  the  effi- 
cient cause  of  all,  is  the  convincing  revelation,  and  operation  of  the 
Eternal  Spirit  of  God  ;  and  the  Scriptures  are  only  useful,  as  un- 
folded by  the  inspiration  of  the  same" — page  37.  Again,  in  page 
42,  in  reply  to  Jenner,  William  Penn  says :— • 

"  His  other  Scriptures  are  as  little  to  his  purpose,  viz:  "Keep 
this  commandment,  until  the  appearance  of  our  Lord  Jesus  Christ; 
the  things  which  thou  heardst  from  me,  the  same  commit  thou  to 
faithful  men,  who  shall  be  able  to  teach  others — contend  for  the  faith 
which  was  once  delivered  to  the  saints.  Hold  the  traditions  which 
ye  have  been  taught,  that  ye  may  be  able  by  sound  doctrine,  both 
to  exhort  and  convince  gainsayers."  After  expressing  that  he  is 
weary  with  wondering  at  the  folly  of  his  opponent,  William  Penn 
adds : — 

"  But  1  answer.  Did  ever  any  Quaker  in  the  world  deny  the  scrip- 
tures quoted?  Do  they  not  own  that  the  commandments  should 
be  kept  forever ;  that  Timothy  did  well  to  commit  the  wholesome 
doctrine,  he  had  heard  of  Paul,  to  others  ;  and  that  the  faith  should 
be  contended  for;  and  the  Tradition,  or  those  Holy  Truths,  decla- 
red by  the  apostle,  should  abide  with  them  to  whom  he  spoke;  and 
WITH  us  TOO,  FOR  EVERMORE.  But  what  has  this  to  do  with  the  ne- 
cessity of  Revelation  ?  Does  not  the  same  apostle  expressly  say, 
the  Spirit  of  God  only,  can  give  to  discern  the  things  of  God,  and 
that  if  any  man  is  otherwise  minded,  God  will  reveal  it  to  him" — 
page  42. 


87 

In  concluding  the  chapter,  from  which  we  have  taken  the  forego- 
ing quotations,  William  Penn  says: — "We  end  the  chapter  with 
this  brief  summary  of  the  whole — 

"  First,  That  by  Revelation,  we  understand  the  discovery  and  il- 
lumination of  the  Light  and  Spirit  of  God,  relating  to  those  things, 
that  properly  and  immediately  concern  the  daily  information  and 
satisfaction  of  our  souls,  in  the  way  of  our  duty  to  Him  and  our 
neighbour. 

"Second,  That  we  renounce  all  fantastical  and  whimsical  intox- 
ications, or  any  pretence  to  the  revelation  of  new  matter  in  opposi- 
tion to  the  ancient  gospel,  declared  by  Christ  Jesus  and  his  apostles: 
and  therefore  not  the  revelation  of  new  things,  but  the  renewed  revela- 
tion of  the  eternal  ivay  of  truth. 

"Third,  That  this  revelation,  is  the  life,  virtue,  condition,  and 
very  soul  of  the  gospel,  and  second  covenant. 

"Fourth,  That  none  oppose  this,  but  such  as  the  God  of  this 
world  has  blinded  ;  and  that  through  their  ignorance  of  the  spiritu- 
ality of  the  evangelical  dispensation,  are,  (whilst  they  pretend  to  be 
under  it,)  sticklers  for  a  more  embondaged  state  than  that  of  the 
ancient  Jews" — page  48. 

From  this  second  article,  it  is  clearly  apparent,  that  all  the  pre- 
tended revelations,  furtlier  openings,  and  greater  advances,  that 
Elias  Hicks  and  his  followers  boast  of;  which  go  to  overturn  or 
contravene  the  ancient  gospel  of  Jesus  Christ  and  his  apostles,  as 
laid  down  in  the  holy  scriptures,  are  contrary  to  the  faith  of  the 
primitive  Quakers  ;  and  the  foolish  notion  that  he  is  an  hundred 
years  ahead  of  the  ancient  or  modern  friends,  can  only  be  correct, 
when  applied  to  those  ''fantastical  and  whimsical  intoxications,  and 
pretences  to  the  revelation  of  new  matter,''''  v/hich  those  pious  chris- 
tians so  devoutly  renounce.  Again,  in  the  same  essay,  page  62,  af- 
ter giving  his  reasons  why  they  are  not  the  complete  rule,  lie  adds 
— "But,  methinks,  this  our  demonstration,  should  satisfy  all;  when 
neither  man  nor  scriptures  are  near  us,  yet  there  continually  at- 
tends us,  tliat  spirit  of  truth,  that  immediately  informs  us,  of  our 
thoughts,  words,  and  deeds,  and  gives  us  true  directions  what  to  do, 
and  what  to  leave  undone  ;  is  not  this  the  rule  of  life.''  If  ye  are 
led  by  the  spirit  of  God,  then  are  ye  sons  of  God  ;  let  this  suffice, 
to  vindicate  our  sense  of  a  true  and  unerring  rule,  which  we  assert, 
not  in  a  way  of  derogation  from  these  holy  writings,  which  icith  re- 
verence ive  read,  believe,  and  desire  always  to  obey,  the  mind  and  will 
of  God  therein  contained,  and  let  that  doctrine  be  accursed, 
that  would  overturn  them." 

On  page  69  of  the  pamphlet,  we  are  referred  to  the  Christian 
Quaker,  for  an  extract  on  the  subject  of  the  scriptures,  to  prove 
what  is  very  true,  that  those  who  made  great  pretence  to  the  scrip- 
tures, woufd  not  come  to  Christ,  but  rejected  and  crucified  him. 
Pretenders  to  the  scriptures,  as  well  as  pretenders  against  the  scrip- 
tures have  always  rejected  Christ ;  while  those  who  have  had  a  sin- 
cere and  humble  belief  and -godly  esteem  of  those  invaluable 
writings,  and  have  waited  to  know  them  fulfilled  by  the  holy  Spirit 


88 

of  Christ,  have  ever  found  their  faith  in  them,  strengthened  and 
owned  by  God  himself.    The  quotation  is  as  follows — 

|Ci^["They  were  the  greatpretenders  to  scriptures,  that  would  not 
"  come  to  Christ :  the  traditional,  literal,  and  ordinance  men,  who  also 
"  rejected  and  crucified  him.  On  the  other  hand,  had  not  Cornelius, 
"  and  the  centurion,  with  many  others,  been  upright  livers  to  the  light 
"  within;  neither  had  Peter  been  so  received  by  the  one,  nor  Christ 
"so  followed  by  the  other.  But  that  measure  of  the  divine  light, 
"which  they  had  hitherto  obeyed,  as  '  the  more  sure  word  of  prophe- 
"cy,'  led  them  naturally  unto  the  rising  of  the  'day  star;'  which, 
"  though  a  more  glorious  manifestation,  yet  not  of  another  light,  life 
"or  spirit ;  for  there  are  not  two  lights,  lifes,  natures,  or  spirits,  in 
"God.  He  is  one  forever  in  himself;  and  his  light  is  one  in  kind, 
"however  variously  he  may  have  declared  himself;  or  manifested 
"  it  at  sundry  times  of  the  world."]oC3^ 

It  is  quite  as  easy  to  be  pretenders  to  the  spirit,  as  to  the  Scrip- 
tures, and  the  state  of  such  is  the  more  dangerous,  because  the  de- 
ception is  the  more  complete,  and  the  hypocrisy  and  security  more 
fatal.  Had  the  temptation  for  the  enemies  of  Christianity  to  cloak 
themselves  under  false  pretences  to  the  spirit,  been  as  specious  and 
as  powerful  then  as  it  is  now,  doubtless,  they  who  crucified  Christ, 
would  have  availed  themselves  of  it ;  and  yet  if  they  had,  it  would 
form  no  argument  against  the  certainty  or  absolute  necessity  of  im- 
mediate Divine  revelation,  since  the  abuse  of  a  blessing  is  no  valid 
objection  against  the  proper  and  grateful  use  of  it. 

The  object  of  William  Penn  in  the  paragraph  quoted,  is  evident- 
ly from  the  context,  to  show  that  a  manifestation  of  the  Holy  Spirit 
was  the  guide  to  all  those  who  lived  upright  and  godly  lives,  both 
Jews  and  Gentiles,  and  that  they  were  led  by  it,  more  readily  "  to 
acknowledge  that  glorious  appearance  of  Light  when  in  the  flesh ;" 
to  wit,  the  outward  coming  of  Jesus  Christ,  than  did  the  Pharisees 
and  elders  of  Israel,  who  were  great  pretenders  to  the  letter.  As 
evidences  of  the  truth  of  this  fact,  he  adduces  the  cases  of  the  Cen- 
turion and  Cornelius,  and  argues  that  had  not  they  been  obedient  to 
the  light  vv'ithin,  Christ  would  not  have  been  so  followed  by  the  one, 
nor  Petei  so  received  by  the  other. 

The  case  of  Cornelius  is  beautifully  illustrative  of  the  great  duty 
of  making  diligent  use  of  the  Holy  Scriptures.  As  certainly  as  he 
would  have  missed  of  the  blessings  which  he  obtained  by  obedience 
to  the  Light,  in  making  use  of  those  external  means,  which  it 
pleased  the  Lord  to  ordain  for  his  instruction,  and  would  have 
sinned  against  the  Holy  Spirit ;  so  certain  it  is,  that  if  we  refuse 
and  reject  the  instruction  and  benefit  which  the  Lord  has  designed 
for  us,  by  a  proper  esteem  and  use  of  the  Holy  Scriptures ;  we  shall 
not  only  lose  the  enjoyment  of  the  blessing,  but  also  rebel  against 
the  Light.  It  is  a  truth,  that  all  those,  who  are  "  upright  livers  to 
the  light  within,"  cannot,  nay,  dare  not,  slight  or  neglect  any  of 
those  gifts,  which  HE,  from  whom  the  Light  comes,  has  been  pleas- 
ed to  bestow — and  of  these  gifts,  the  Holy  Scriptures  are  among 
the  most  invaluable. 


89 

The  Light  of  Christ  was  as  all-sufficient  for  salvation  in  the  days 
of  Cornelius  as  it  is  now;  It  could  as  easily  have  unfolded  to  him, 
the  counsel  of  God,  as  to  bid  him  send  for  Peter  to  tell  him  what  he 
ought  to  do.  But  because  the  Lord  ordained  the  use  of  instrumental 
means,  was  it  any  reason,  why  Cornelius  should  reject  the  teaching 
of  Peter,  as  being  subordinate  to  the  Spirit?  If  when  Peter 
came,  Cornelius  had  said  to  him,  I  have  the  Light  in  myself — this 
is  all-sufficient  for  my  direction  and  government ;  I  "  have  no  need 
to  go  to  books  or  men  ;"  thou  may  go  thy  way,  I  have  no  need  of 
any  human  teaching ;  would  this  have  been  honouring  and  rever- 
encing the  Light,  or  is  it  probable  that  Cornelius  would  have  been 
favoured  with  its  further  illuminations  ?  Certainly  not — it  would 
have  been  pretending  honour  to  the  Spirit,  while  at  the  same  time, 
he  was  despising  those  very  means  which  the  Spirit  of  Christ  had 
sanctified  for  his  use. 

Let  those  in  the  present  day,  who  are  making  use  of  this  specious 
but  dangerous  and  delusive  reasoning,  against  the  use  of  the  Sacred 
Volume,  remember,  that  in  all  ages  and  dispensations  of  the  world, 
it  has  pleased  Almighty  God  to  teach  his  people  not  only  immedi- 
ately but  instrumentally — immediately  by  his  grace  and  good  spirit, 
and  instrumentally  by  the  Holy  Scriptures  and  his  faithful  servants. 
Both  of  these  are  blessings,  sanctified  and  given  for  our  use;  and  al- 
though the  revelations  of  the  Holy  Spirit  are  above  all  other  teach- 
ings, yet  they  are  not  at  our  command  ;  and  if  we  slight  and  reject 
the  secondary  means,  which  are  given  forth  by  the  same  spirit  for 
our  instruction  in  righteousness,  we  do  as  certainly  rebel  against, 
and  deny  the  Holy  Spirit,  and  whatever  pretences  we  may  make 
to  the  contrary,  set  up  in  its  stead,  our  own  self-confident  spirit  as 
judge  in  the  case. 

The  next  quotation,  on  page  72  of  the  pamphlet,  is  taken  from 
"William  Penn's  "  Guide  Mistaken,  and  Temporizing  Rebuked,  or 
a  brief  reply  to  Jonathan  Clapham's  book,  entitled,  A  Guide  to 
the  True  Religion."  It  is  contained  in  his  12th  section  or  para- 
graph, in  which  he  discusses  the  Guide's  first  article  of  true  reli- 
gion ;  viz.  that  there  is  one  God,  of  an  infinite,  perfect,  and  spiritual 
nature,  subsisting  in  three  glorious  persons.  To  which  distinction 
oi persons  William  Penn  replies — 

"  As  for  his  strange  distinction  of  the  Deity,  which  he  enforces 
on  the  faith  of  all  that  value  their  eternal  welfare,  I  cannot  find 
one  Scripture  that  will  bear  him  out ;  and  if  they  had  been  of  so 
much  credit  with  this  Guide,  as  to  have  been  by  them  led  into  their 
undeniable  form  of  sound  words,  he  would  not  have  intruded  tradi- 
tion for  Scripture,  to  the  creed  of  any,  but  rather  have  inserted  the 
text  or  phrase  itself,  whose  authority  might  have  commanded  an 
assent:  and  it  had  become  him  to  give  the  world  a  reason  for  his 
requiring  a  submission  to,  and  credence  of  his  doctrine,  rather  than 
barely  to  draw  up  so  many  articles,  and  thus  imperiously  to  call 
on  alt  for  a  subscription,  as  they  would  be  saved;  especially  since 
he  cannot  but  know  how  strongly  these  very  points  have  been  de- 
bated in  ancient  councils,  and  not  less  controverted  by  modern  per-, 
sons  of  reputation  and  learning."     [Here  William  Penn  introduces 

M 


90 

the  different  opinions  of  Arius,  Crellius  and  others,  then  proceeds.^ 
"But  because  the  Scriptures  do  not  warrant  that  division  into,  and 
appe'latjon  of,  Three  persons;  and  that  he  slightly  passes  over  this 
weii^rty  matter,  recommending  it  for  an  article  of  faith,  but  never 
arming  him  with  reasons,  that  receives  it,  for  his  defence  against 
the  strength  and  great  subtilty  of  his  adversaries.  I  here  shall  of- 
fer him  by  way  of  query,  what  every  sober  person  would  desire 
satisfaction  in,  before  he  etertains  his  principle." — Vol.  ii.  p.  11. 

It  must  be  manifest  to  every  discerning  reader,  that  William 
Penn  does  not  mean  in  this  paragraph,  to  call  for  reasons,  why 
Christians  should  adopt,  as  the  expression  of  their  faith, "  the  undeni- 
able form  of  sound  words,"  contained  in  Scripture;  but  as  the 
Guide  had  "  intruded  tradition  for  Scripture,''^  and  chosen  to  desig- 
nate the  dread  Majesty  of  heaven,  by  terms  not  applied  to  Him  in 
the  Sacred  volume,  William  Penn  very  justly  calls  upon  him  to 
give  a  reason,  why  Protestants  should  copy  after  him,  in  his  devia- 
tion from  the  text  or  phrase  itself,  which  might  have  commanded 
an  assent  from  all. 

Since  the  Guide  had  departed  from  the  Scriptural  form  of  sound 
words,  William  Penn  proposes  to  him  six  queries,  for  his  considera- 
tion and  reply,  predicated  upon  his  notion  of  Three  distinct  per- 
sons, and  calculated  to  show  its  absurdity.  They  relate  to  the  Unity, 
Infinity,  Eternity,  &c.  of  the  Supreme  Being ;  and,  having  pro- 
pounded them,  he  proceeds  to  consider  an  objection  which  the 
Guide  may  make  to  answering ;  as  quoted  by  the  compilers,  viz  : 

|Cj°"  [_"  If  he  will  tell  me,  it  is  a  mysterious  point,  and  therefore 
"  he  did  forbear  a  farther  description  of  it :  I  answer,  it  did  the 
"more  require  his  explanation;  for  that  I  conceive  a  religion 
"  or  hope  will  do  a  man  but  little  good,  for  which  he  has  not  a  rea- 
"  son  in  himself;  and  to  believe  things  by  rote,  is  quite  as  ineffec- 
"  tual  as  not  to  believe  at  all.  If  he  shall  say  that  reason  is  not  to 
"  be  consulted  or  rendered  in  this  case,  I  answer,  that  either  it  is 
"  what  deserves  silence,  and  so  condemns  himself  amongst  those 
"  fools  that  will  be  meddling;  or  if  it  is  to  he  pried  mto,  then  to  be 
"  understood  before  believed  ;  or  else  his  three  philosophical  acts 
"  of  ejection  are  defeated."]aaCJi — Vol.  ii.  p.  12. 

We  are  well  aware  that  Ihe  compilers  have  made  this  extract,  with 
the  vain  expectation,  that  it  would  corroborate  that  fundamental 
axiom  of  unbelief,  so  strenuously  enforced  by  Elias  Hicks  and  his 
disciples,  that  we  are  not  to  believe  what  we  cannot  comprehend. 
To  facilitate  such  an  inteipietation  of  William  Penn's  words,  they 
italicise  some  of  them,  suppress  all  allusion  to  the  subject  under 
discussion,  and  leave  us  to  guess  what  the  ^^  mysterious  point"  was, 
of  which  the  author  was  speaking.  This  was  certainly  very  unfair 
toward*  William  Penn,  and  shows  clearly,  that  they  wished  to  pre- 
sent him  to  the  world,  as  asserting  that  there  are  no  mysteries  in  re- 
ligion, and  that  human  reason  is  to  be  the  criterion  of  our  articles  of 
faith.  This,  however,  was  far  from  William  Penn's  sentiment,  as  is 
apparent  from  a  fair  exposition  of  the  extract  made  by  the  compi- 
lers, as  well  as  the  quotation  which  we  shall  insert  hereafter. 


91 

William  Penn  does  not  call  for  reasons  why  we  should  believe  hi 
the  doctrine  of  the  scriptures,  or  for  the  Guide's  explanation  of  the 
solemn  truths  revealed  there,  for  he  has  already  granted,  that  the 
authority  of  scripture  commands  assent.  But  he  demands  a  reason 
why  protestants  should  differ  from  the  scripture;  and  an  explana- 
tion of  that  point  wherein  they  aie  to  differ.  And  wliere  he  says, 
*'that  religion  or  hope  will  do  a  man  but  little  good,  for  which  he  has 
not  a  reason  in  hiniself;"  he  is  evidently  alluding  to  the  expressions 
of  the  Apostle  Peter;  who  exhorted  the  believers;  "sanctify  the 
Lord  God  in  your  hearts,  and  be  always  ready  to  give  an  answer  to 
every  man  that  asketh  you  a  reason  of  the  hope  that  is  in  you,  with 
meekness  and  fear."  This  is  quite  another  thing  from  comprehend- 
ing the  mysteries  of  God's  kingdom  by  human  reason,  and  William. 
Penn,  no  more  than  the  Apostle  Petei,  intended  to  inculcate  so  ab- 
surd and  dangerous  an  opinion. 

When  the  Apostles  were  questioned  respecting  their  hope  in  the 
Gospel  of  Jesus  Christ  our  Loid,  it  was  a  sufficient  reason  for  them, 
that  all  the  law  and  the  prophets  testified  of  Christ,  and  that 
they  had  the  evidence  of  His  spirit,  bearing  witness  with  their  spi- 
rits, to  those  sublime  truths  which  they  so  reverently  and  joyfully 
embraced.  They  professed  not  to  comprehend  them  by  their  own 
powers;  but  on  the  contrary  declared,  that  the  world,  by  wisdom^ 
knew  not  God  ;  that  the  preaching  of  the  gospel  of  Jesus  Christ, 
was  foolishness  to  human  wisdom;  and  that  the  natural  man  could 
not  comprehend  those  glorious  truths,  which  were  revealed  to  the 
believing  disciples  of  the  Lamb  of  God  ;  and  hence  the  Apostle  Paul 
exhorted  them  that  their  faith  should  not  stand  in  the  wisdom  of 
men,  but  in  the  power  of  God.  And  to  this  day  it  remains  to  be 
sufficient  authority  for  every  hunjble  Christian  to  believe  in  the  truths 
recorded  in  the  bible,  to  know  that  God  has  revealed  them  there,  and 
he  cannot  give  a  better  or  a  higher  reason  for  the  faith  and  hope  that 
is  in  him,  than  to  say,  God  hath  been  pleased  to  reveal  it,  therefore 
1  believe;  though  at  the  very  same  time,  not  only  the  thing  revealed, 
but  also  the  very  act  of  revelation  itself,  may  be  utterly  incompre- 
hensible to  his  own  reason. 

Every  proposition  which  is  offered  for  belief,  must  be  couched  in 
such  terms,  that  we  may  ascertain  what  the  truth  is,  which  we  are  to 
believe;  but  this  is  very  different  from  comprehending  that  truth. 
Did  we  fully  comprehend  all  that  we  believe,  there  could  be  no  ex- 
ercise of  faith,  since  faith  is  the  assent  of  the  mind  to  those  truths 
which  cannot  be  made  out,  or  proved  by  the  deductions  of  reason, 
but  which  are  received  upon  the  credit  of  him  who  communicates 
them.  If  there  are  no  mysteries  in  the  religion  of  Jesus  Christ,  why 
did  he  thank  the  Father,  that  he  had  hid  them  from  the  wise  and  pru- 
dent of  this  world ;  and  if  they  are  only  revealed  to  babes,  it  is  most 
clear,  that  reason  is  not  the  key  which  opens  thein,  else  there  would 
be  no  need  of  a  revelation  to  unfold  them.  William  Penn  does 
not  say  in  the  compilers'  extract,  that  e\e.yy  thing  is  to  be  under- 
stood, before  believed  ;  and  though  the  compilers  have  italicised 
the  words,  yet  when  fairly  considerfv!,  they  make  nothirjg  for  them. 
Speaking  of  the   Guide's  "  mysterious   point,"  which  is   no  other 


92 

than  the  notion  of  one  Deity,  existing  in  three  glorious  persons ; 
William  Penn  says,  "  if  he  shall  say,  reason  is  not  to  be  consulted, 
or  rendered  in  this  case,  I  answer,  that  either  it's  what  deserves  si- 
lence," "  or  if  Ws  to  be  pried  into,  then  to  be  understood  before  be- 
lieved." William  Penn  would  silently  and  reverently  have  accord- 
ed with  the  Guide's  exposition  of  the  mysterious  point,  had  he  kept  to 
the  "undeniable  form  of  sound  words:"  he  would  not  have  asked  to 
have  any  other  reason  rendered  for  the  doctrine,  than  that  it  was  re- 
vealed in  the  bible;  but  the  Guide  being  disposed  to  pry  into  the  mys- 
tery, further  than  the  Holy  Ghost  had  revealed  it  in  the  scriptures  of 
truth,  W.  Penn  very  properly  says ;  "  if  it's  to  he  pried  into;"  if  we 
are  to  leave  God's  revelation,  and  follow  human  exposition  ;  "  then  to 
be  understood  before  believed  :"  that  is,  though  we  are  willing  hum- 
bly to  follow  the  revealed  will  of  God,  without  consulting  flesh  and 
blood  ;  yet,  if  we  are  called  upon  to  believe  mere  human  assertions, 
we  demand  an   understanding  of  the  matter  before  we  assent. 

W.  Penn  is  very  clear  on  the  subject  of  mysteries.  In  tlie  same  es- 
say, he  says,  "  Since  Paul,  who  very  well  knew  the  mind  of  God,  has 
left  it  as  the  spirit's  record  in  the  scriptures,  that  the  deep  things  of 
God  knoweth  no  man,  but  the  spirit  of  God,  and  looking  on  the  true 
religion  to  be  what  he  intends  by  these  following  expressions ;  the 
mysteries  of  God's  kingdom,  heavenly  things,  hidden  wisdom,  re- 
demption from  all  ini<]uity,all  things  to  become  new,  to  be  dead  with 
Christ  to  the  world,  and  risen  with  him,  to  seek  the  things  that  are 
above ;  in  short,  by  the  revelation  of  the  Eternal  Spirit,  to  fathom  the 
deep  and  behold  the  mysterious  things  of  God,  so  as  thereby  to  be 
translated  from  darkness  into  his  most  glorious  kingdom,  ot  right- 
eousness, peace,  and  joy  in  the  Holy  Spirit ;  I  can  by  no  means  sub- 
scribe my  assent  to  this  Guide's  proposition,  that  man,  with  his  tall- 
est wisdom,  distinct  from  that  light,  or  pure  capacity,  [which]  the 
Quakers  affirm  God  has  enlightened  and  invested  all  men  with,  is 
able  to  wade  securely  into  the  depths  of  divine  mysteries,  nor  allow 
him  that  arbitrium  of  working  out  in  his  own  strength,  time,  and 
mediums,  the  knowledge  of  true  religion ;  much  less  can  I  concur 
with  his  esteeming  any  wise,  in  rightly  choosing  what  religion  they 
would  embrace,  since  it  doth  not  limit  him  to  what  is  true,  in  which 
the  choice  can  only  be  called  right:  but  rather  seems  to  give  him  the 
liberty  of  choosing  ivhere  he  will,  in  which  no  election  ought  to  be 
judged  true  or  wise." — Vol.  ii.  page  5. 

At  the  bottom  of  page  73,  of  the  pamphlet,  we  have  an  extract 
from  the  6th  section  of  the  second  part  of  William  Penn's  address 
to  Protestants,  which,  as  is  usual  with  the  compilers,  is  presented 
with  great  unfairness.  The  section  from  which  it  is  taken,  is  a  trea- 
tise on  "The  propagation  of  faith  by  force ;"  or  the  interference  of 
the  civil  power  to  coerce  people  into  an  assent  to  peculiar  tenets, 
or  the  observance  of  the  same  form  of  worship.  Had  the  compilers 
been  as  honestly  disposed  to  do  justice  to  William  Penn,  as  they 
seem  anxious  to  procure  some  authority  to  support  the  opinion, 
that  it  is  immaterial  what  doctrines  we  hold,  or  whether  any,  and 
that  none  should  be  separated   from  the  communion  of  Christian 


93 

Society,  however  erroneous  their  notions  may  be  j  they  would  have 
linished  out  the  paragraph  which  they  began  to  quote,  and  not  sup- 
pressed the  closing  sentence,  where  he  exphiins  what  he  is  alluding 
to.  We  shall  quote  the  two  preceding  paragraphs, and  the  whole  of 
that  which  they  have  mutilated.  The  parts  they  extract,  will,  as 
usual,  be  enclosed  in  brackets,  designated  with  a  hand. 

"  Bui,  methinks  I  hear  a  stout  objection,  and  'tis  this  :  "  At  this 
rate  you  will  overthrow  all  church  discipline,  all  censure  of  errors  f 
if  no  man  or  men  can  determine." — My  answer  is  ready  and  short. 
No  scripture  church  discipline,  is  hereby  oppugned  or  weakened  :  let 
not  the  sentence,  end  in  violence  upon  the  conscience,  unconvinced  : 
Let  who  will,  expound  or  determine,  so  it  be  according  to  true 
church  discipline;  which  can  be  exercised,  on  them  only,  who  have 
willingly  joined  themselves  in  that  covenant  of  union;  and  which 
proc.eds  only  to  a  separation  from  the  rest, a  disavowing  or  disown- 
ing, and  that  only  in  case  of  falling  from  principles  or  practices 
once  received;  or  about  known  trespasses:  But  never,  to  any  cor- 
poral or  pecuniary  punishment,  the  two  arms  of  antichrist,  or  rather 
of  the  great  beast  which  carries  the  whore. 

"  But  let  us  observe  "-hat  sort  of  church  government  the  Apostle 
recommends.  Avoid  foolish  questions,  and  genealogies  and  conten- 
tions, and  strivings  about  the  law,  for  they  are  unprofitable  and  vain. 
A  mrtn  that  is  an  heretic,  after  the  first  and  second  admonition,  re- 
ject, knowing  ihat  he  that  is  such,  is  subverted  and  sirmeth,  being 
coiiilemned  of  (or  in)  himself."  Then  follows  the  paragraph  select- 
ed by  the  compders,  viz:  ICT'^^^  It's  very  remarkable,  first,  that  this 
"gieit  Apostle,  instead  of  exhorting  Titus  to  stand  upon  niceties, 
*' and  sacrifice  men's  natural  comforts  and  enjoyments,  for  opinions 
"of  religion,  enjoins  him  to  shun  disputes  about  them;  leaving  the 
"  piMtple  to  their  own  thoughts  and  apprehensions  in  those  matters, 
**  as  reputing  the  loss  of  peace  in  striving,  greater  than  the  gain  that 
*'  could  arise  from  such  an  unity  and  contormity.  Which  exactly 
"agrees  with  another  passage  of  his,  Let  us,  therefore,  as  many  as  be 
"  perfect  be  thus  minded,  and  if  in  any  thing  ye  be  otherwise  mind- 
"ed,  God  shall  reveal  even  this  untoyou.^^ol  He  did  not  say,  you 
shall  be  fined,  pillaged,  excommunicated  and  flung  into  prison,  if 
ye  be  not  of  our  mind." — Vol.  i.  pages  804,  805. 

It  will  at  once  appear,  from  this  extract,  that  William  Penn,  so 
far  from  reprobating,  cordially  approves  of  the  exercise  of  that 
christian  discipline,  whose  object  is,  to  preserve  an  orderly  conver- 
sation, and  sound  christian  faith,  among  the  members  of  the  same 
society.  Our  primitive  Friends  sutfored  greatly  from  the  cruel  ex- 
ecution of  oppressive  laws,  enacted  to  compel  a  conformity  to  the 
established  religion  of  England  ;  and  it  was  not  until  many  years  af- 
ter this  essay  was  written,  that  the  act  for  tolerating  dissenters  was 
passed.  It  is'to  the  cruel  finings,  imprisonments,  whippings,  and  other 
pecuniary  and  corporal  punishments  which  they  endured  for  non- 
confii;  mity,  that  W.  I*,  alludes.  He  was  too  great  a  friend  to  the  pre- 
servation ofright  order,  too  well  versed  in  the  great  truths  of  the  chris- 
tian faith,  ind  too  intimately  acquainted  with  the  nature  and  de- 
sign of  religious  compacts,  to  advocate  a  doctrine  that  would  tole- 


94 

rate  within  the  pale  of  a  christian  society,  persons  who  denied  and 
impugned  those  very  fundamental  christian  principles,  which  they 
had  associated  to  propagate  and  maintain. 

Every  religious  society  has  certain  principles  and  doctrines  which 
it  holds  sacred,  and  necessary  to  be  believed,  as  being  sanctioned  by 
the  spirit  of  God,  and  the  revelation  of  Holy  Scripture.  A  conform- 
ity to  these  doctrines  and  the  code  of  discipline  which  it  has  institu- 
ted, are  indispensable  to  the  rightful  enjoyment  of  the  privilege  of 
membership.  They  are  the  terms  upon  which  membership  i*  gmnted, 
and  upon  which  only  it  can  be  maintained.  Preposterous,  indeed, 
would  it  be,  to  suppose  that  an  individual,  after  having  voluntarily 
embraced  those  principles,  and  trained  admission  upon  those  terms, 
should  claim  it  as  his  right  to  continue  to  exercise  and  enjoy  the 
privileges  of  communion,  after  he  had  openly  denied  and  rejected 
those  fundamental  principles,  on  profession  of  which  he  was  rereiv- 
ed  a  member;  and  for  the  maintenance  of  which  the  society  was 
formed. 

The  very  act  of  renouncing  the  doctrines  or  discipline  of  the  So- 
ciety, is  a  virtual  relinquishment  of  the  right  of  membership,  as  com- 
pletely so,  as  a  refusal  to  conform  to  the  stipulated  terms  of  any  civil 
association.  And  to  disown  such  is  no  oppression — no  persecution — no 
infringement  of  liberty  of  conscience  ;  since  those,  who  so  dissent 
from  the  body  of  consistent  professors,  are  at  liberty  to  withdraw 
and  to  attach  themselves  to  any  other  denomination,  whose  princi- 
ples, or  in  other  words,  whose  terms  of  communion,  more  nearly  ac- 
cord with  those  which  they  have  recently  imbibed. 

The  compilers  seem  determined  to  secure  the  authority  of  Wil- 
liam Penn,  in  support  of  their  views,  without  regard  to  the  means  by 
which  they  obtain  it.  On  page  74,  they  give  another  garbled  extract 
from  his  writings,  with  a  view  of  enfoicing  the  same  disorganizing 
sentiments  as  the  last.  To  defend  William  Penn  from  the  charge, 
they  would  allege  against  him,  we  have  only  to  quote  his  own  words 
fairly.  The  part  extracted  by  the  compilers  is  in  brackets  with  an 
index.     Fie  says  : 

"Now  it  may  be  expected,  I  should  here  set  down  what  sort  of 
authority  is  exercised  by  this  people,  upon  such  members  of  their  So- 
ciety as  correispond  not  in  their  lives  with  their  profession,  and  that 
are  refractory  to  this  good  and  wholesome  order,  settled  among 
them  ;  and  the  rather,  because  they  have  not  wanted  their  reproach 
and  suffering  from  some  tongues  upon  this  occasion,  in  a  plentiful 
manner. 

"  The  power  they  exercise,  is  such  as  Christ  has  given  to  his  own 
people  to  the  end  of  the  ivorld,  in  the  persons  of  his  disciples,  viz  : 
to  oversee,  exhorf,  reprove,  and  after  long  suffering  and  waiting  up- 
on the  disobedient  and  refractory,  '  to  disown  them  as  any  more  of 
their  communion,  or  that  they  will  any  longer  stand  charged  in  the 
sight  and  judgment  of  God  or  men,  with  their  conversation  or  beha- 
viour, as  one  of  them,  until  they  repent.'  The  subject  matter  about 
which  this  authority,  in  any  of  the  foregoing  branches  of  it  is  exer- 
cised, is,  first,  in  relation  to  common  and  general  practice :  and  se- 
condly, about  those  things  that  more  strictly  refer  to  their  own 


95 

character  and  profession^  and  distinguish  them  from  all  other  pro- 
fessors of  Christianity ;  avoiding  two  extremes  upon  which  many 
split;  viz.  persecution  and  libertinism.  A  coercive  power  to  whip 
people  into  the  temple ;  that  such  as  will  not  conform,  though  against 
faith  and  conscience,  shall  be  punished  in  their  persons  or  estates; 
or  leaving  all  loose  and  at  large  as  to  practice,  unaccountable  to  all 
but  God  and  the  magistrate.  To  which  hurtful  extreme,  nothing 
has  more  contributed  than  the  abuse  of  church  power,  by  such  as 
suff'er  their  passions  and  private  interests  to  prevail  with  them  to 
carry  it  to  outward  force  and  corporal  punishment  ^  a  practice  they 
have  been  taught  to  dislike  by  their  extreme  sufterings,  as  well  as 
their  known  principle  for  an  universal  liberty  of  conscience." 

"  On  the  other  hand,  they  equally  dislike  an  independency  in  So- 
ciety ;  an  unaccountableness  in  practice  and  conversation,  to  the 
terms  of  their  own  communion^  and  to  those  that  are  the  members  of 
it.  ICPC'fhey  distinguish  between  imposing  any  practice  that  im- 
"  mediately  regards  faith  or  worship,  (which  is  never  to  be  done, 
"  nor  suffered,  or  submitted  unto)  and  requiring  christian  compliance 
"  with  those  methods  that  only  respect  church  business  in  its  more 
"  civil  part  and  concern,  and  that  regard  the  discreet  and  orderly 
"  maintenance  of  the  character  of  the  Society,  as  a  sober  and  reli- 
"gious  community.],a£:3|  In  short,  what  is  for  the  promotion  of 
holiness  and  charity,  that  men  may  practice  what  they  profess,  live 
up  to  their  own  principles,  and  not  be  at  liberty  to  give  the  lie  to 
their  own  profession  without  rebuke.  They  compel  none  to  them, 
but  OBLIGE  those  that  are  of  them,  to  walk  suitably,  or  they  are  de- 
vied  by  them:  that  is  all  the  mark,  they  set  upon  them,  and  the  pow- 
er they  exercise  or  judge  a  christian  Society  can  exercise,  upon  those 
that  are  members  of  it." — Preface  to  George  Fox's  Journal,  pages 
33,  34. 

It  is  easy  to  perceive  from  the  ungenerous  and  unfair  manner 
in  which  the  paragraph  of  William  Penn  is  mutilated  by  the  compi- 
lers of  tlie  pamphlet,  that  they  were  conscious  at  the  very  time  they 
were  quoting  it,  that  if  William  Penn's  sentiments  were  fully  and 
fairly  exhibited,  they  would  operate  directly  against  them,  and  well 
may  tliey  blush  with  confusion  and  shame,  at  the  unholy  doctrines, 
and  the  unrighteous  means,  by  which  they  have  sought  to  traduce  the 
christian  reputation  of  this  great  and  good  man. 

The  sentiments  of  William  Penn  as  expressed  in  the  extracts  we 
have  inserted,  define  clearly  the  nature  and  extent  of  the  discipline 
of  the  Society  of  Friends.  First,  it  is  a  christian  authority,  instituted 
by  Christ  Jesus  himself,  to  oversee,  exhort,  reprove,  and  after  due 
labour  to  reclaim  tiie  offender,  it  proving  ineffectual,  to  disown  from 
their  religious  communion,  consonant  with  the  expression  of  our  bless- 
ed Lord,  "  Let  him  be  te  thee  as  an  heathen  man,  or  as  a  publican," 
Second,  as  regards  its  extent;  it  includes  not  only  general  practice, 
but  what  is  particidarly  to  be  noticed  in  this  case,  as  it  seems  to  be 
that  which  the  compilers  are  most  anxious  to  overturn;  also,  "those 
things  that  more  strictly  refer  to  their  own  character  and  profession, 
and  distinguish  them  from  all  other  professors  of  Christianity  ;  avoid- 


96 

ing  two  extremes  upon  which  many  split,  viz.  persecution  and  liber- 
tinism." 

What  then  are  those  things,  which  distingui>^h  the  profession  of 
the  Society  of  Friends  from  that  of  all  other  professors  of  Christiani- 
ty. Most  certainly,  they  are  their  doctrines  and  principles  ;  those 
"substantial  truths  and  realities  of  religion"  which  the  authors  of  the 
preface  to  this  very  pamphlet,  tell  us,  "they  sought  for  in  humility, 
and  embraced."  To  a  denial  or  direliction  from  these,  William  Penn 
declares  the  exercise  of  the  discipline  is  to  be  extended,  and  in  en- 
forcing its  salutary  regulations,  he  cautions  them  to  avoid  two  ex- 
tremes, persecution  and  libertinism.  Now  it  is  important  for  us  to 
know  what  he  means  by  these  tvvo  words;  and  we  are  happy  in  hav- 
ing his  own  definitien  at  hand.  Persecution  he  defines,  as  the  exer- 
cise of  a  coercive  power  to  whip  people  into  the  temple,  or  punishing 
them  in  their  persons  or  estates  for  nonconformity  in  matters  of 
faith  and  conscience.  Libertinism,  is  leaving  all  loose  and  at  large  ; 
an  unaccountableness,  in  practice  and  conversation,  to  the  terms  of 
their  own  communion,  and  those  that  are  consistent  and  orderly 
members  of  it;  which  he  declares  the  Quakers  equally  dislike,  with 
persecution,  or  the  application  of  outward  force,  and  corporal  pun- 
ishment. This  libertinism  then,  which  the  primitive  Friends  so  dis- 
liked, is  the  very  thing  which  the  followers  of  Elias  Hicks  contend 
for;  and  to  support  which,  our  compilers  have  garbled  these  two 
extracts  from  William  Penn;  crying  out  that  disownment  for  doc- 
trines, is  persecution.  But  William  Penn  thought  not  so.  He  states 
it  as  a  legitimate  subject,  upon  which  to  exercise  the  discipline, 
and  where  the  party  will  not  conform  "to  the  terms  of  their  own 
communion,"  they  are  to  be  disowned ;  which  he  is  so  far  from  con- 
sidering as  persecution,  that  he  calls  it  "good  and  wholesome  or- 
der." He  says  they  compel  none  to  them,  they  oblige  none  who  art 
with  them  to  remain  ;  if  they  are  not  united  in  their  principles,  they 
leave  them  at  liberty  to  join  any  other  communion,  or  to  withdraw 
from  all,  as  they  may  please,  but  on  the  other  hand,  he  says  as  posi- 
tively that  "  they  oblige  those  that  are  of  them,  to  walk  suitably,  or 
they  are  denied  by  them."  As  the  compilers  are  so  much  attached  to 
the  authority  of  Penn,  as  to  be  determined  to  press  him  into  their 
service  at  the  hazard  of  all  honest  principle,  we  could  wish  they 
would  conform  to  the  excellent  regulations  which  he  has  here  set 
down  ;  it  would  be  to  their  own  credit,  and  greatly  to  the  benefit  and 
order,  and  good  government  of  the  Society. 

Such  has  been  the  order  and  discipline  of  the  Society  since  the 
earliest  period  of  its  existence.  Though  they  have  not  demanded 
of  their  members  a  subscription  to  any  particular  articles  of  faith, 
yet  they  have  always  expected  those  who  hold  communion  with  them, 
unfeignedly  to  believe  in  the  doctrines  of  the  christian  religion.  The 
following  rule  of  discipline  issued  by  the  Yearly  Meeting  in  the  year 
1694,  will  confirm  what  we  say. 

"If  there  be  any  such  gross  errors,  false  doctrines,  or  mistakes 
held  by  any  professing  truth,  as  are  either  against  the  validity  of 
Christ's  sufferings,  blood,  resurrection,  ascension,  or  glory  in  the 
heavens,  according  as  they  are  set  forth  in  the  scriptures ;  or  any 


97 

ways  tending  to  the  denial  of  the  heavenly  Man,  Christ ;  such  persons 
ought  to  be  diligently  instructed  and  admonished  by  faithful  friends, 
and  not  to  be  exposed  by  any  to  public  reproach  ;  and  where  the  er- 
ror proceeds  from  ignorance  and  darkness  of  their  understanding, 
they  ought  the  more  meekly  and  gendy  to  be  informed :  But  if  any 
shall  wilfully  persist  in  error  in  point  of  faith,  after  being  duly  in- 
formed, then  such  to  he  further  dealt  with  according  to  gospel  order  ; 
that  the  truth,  church,  or  body  of  Christ,  may  not  suffer  by  any  par- 
ticular pretended  member  that  is  so  corrupt." — See  Extracts. 

This  single  quotation  of  the  rule  of  discipline,  made  at  so  early  a 
period  after  the  rise  of  the  Society,  is  a  conclusive  answer  to  all  the 
assertions  of  the  friends  of  Elias  Hicks,  that  he  and  they  are  one  in 
doctrine  with  the  early  Quakers.  This  rule  shows  clearly  that  the 
primitive  Friends  would  have  disowned  any  and  all  of  their  pretend- 
ed members,  who  persisted  in  holding  the  notions  which  Elias  Hicks 
now  promulgates.  We  have  other  rules  and  advices  of  a  similar 
nature,  which  have  continued  in  force  from  that  time  to  the  present, 
of  which  we  could  give  extracts  if  necessary. 

We  have  now  gone  through  with  the  quotations  from  William 
Penn,  and  have  showed  that  in  various  instances  the  compilers  of  the 
pamphlet  have  unjustly  altered  and  perverted  bis  meaning,  in  order  to 
present  him  as  holding  sentiments  coincident  with  those  of  Elias 
Hicks.  But  we  trust  that  we  have  also  proved  in  the  clearest  man- 
ner, that  in  every  instance  where  he  has  been  permitted  to  speak  for 
himself,  he  has  denied  and  repelled  the  injurious  accusation.  We 
have  seen  him  declaring  repeatedly  his  unshaken  belief  in  the  Holy 
Three  that  bear  record  in  heaven,  in  the  Divinity  and  manhood,  the 
miraculous  conception,  holy  life,  and  propitiatory  death  of  our  Lord 
and  Saviour  Jesus  Christ;  and  likewise  in  the  authenticity  and  di- 
vine authority  of  Holy  Scripture.  He  has  again  and  again  asserted 
his  firm  faith  in  all  these  particulars,  in  the  most  solemn  and  un- 
equivocal manner,  "  as  knowing  that  he  must  give  an  account  unto 
God."  When  charged  by  his  illiberal  opponents  with  entertaining 
doubts  respecting  these  important  and  holy  doctrines,  which  Elias 
Hicks  now  impugns,  he  uniformly  repelled  it  with  honest  indigna- 
tion, as  a  most  false  and  malicious  libel.  To  associate  his  name  at 
the  present  time  with  the  same  principles,  to  pervert  or  alter  his 
language  in  order  to  make  him  speak  those  sentiments  which  he 
then  denied  with  abhorrence,  is  certainly  most  injuriously  casting  a 
shade  over  the  memory  of  a  sound  and  practical  christian,  and  fixing 
an  unmerited  stigma  upon  his  reputation  and  religion. 


N 


98 


CHAPTER  11. 

Eeraai'ks  upon  the  Extracts  made  by  the  Compilers,  from  the  works  of 
Stephew  Chisp. 

On  the  25tli  page  of  the  pamphlet,  we  find  a  quotation  of  two 
lines,  said  to  be  taken  from  Stephen  Crisp's  works,  new  edition, 
page  125.  It  stands  thus,  "  The  light,  wherewith  all  are  enlighten- 
ed, is  the  life  of  Jesus ;  John  i.  4.  which  he  hath  given  a  ransom 
for  man."  On  page  33,  we  find  what  is  intended  to  be  the  same 
quotation,  extended  to  about  four  lines  ;  in  the  beginning  of  which, 
the  compilers  have  made  a  slight  variation,  so  that  it  reads — "  This 
light  wherewith  we  are  enlightened,  is  the  life  of  Jesus,  which  he 
hath  given  a  ransom  for  man.  And  that  was  not  natural,  as  some 
foolishly  imagine  ;  for  if  it  were  natural,  it  could  not  be  a  ransom 
for  man  out  of  sin." — p.  125. 

Thus  in  two  quotations  the  compilers  give  the  same  sentence  dif- 
ferently ;  in  one  it  is  The  light  wherewith  all  are  enlightened — iu 
the  other,  This  light  wherewith  we  are  enlightened  ;  but  what  is 
more  singular,  neither  of  them  are  correct:  since  Stephen  Crisp  has 
it,  This  light  wherewith  thou  arf  enlightened,  &c. 

Besides  this  alteration  in  two  instances,  the  extract  is  made  with 
great  unfairness,  as  it  begins  after  a  semicolon,  omitting  the  copula- 
tive conjunction  "and  ;"  which  connects  both  the  words  and  the 
sense  with  what  precedes  ;  and  the  second  quotation  on  page  S3,  of 
their  pamphlet,  closes  at  a  semicolon,  just  where  Stephen  Crisp  is 
proceeding  to  explain  his  views  more  fully.  We  shall  quote  the 
passages  more  at  length,  that  the  reader  may  have  an  opportunity  of 
understanding  the  subject  upon  which  the  author  is  treating;  and 
also  of  noticing  the  manner  in  which  the  compilers  have  mutilated 
his  sentences.  The  parts  which  they  have  extracted  are  enclosed 
in  brackets,  designated  with  a  hand. 

"  And  therefore  consider  this,  that  every  good  and  perfect 
gift  Cometh  from  above,  from  the  Father  ot  Lights  and  Spirits, 
who  would  not  the  death  of  a  sinner,  but  rather  that  he  should 
turn  and  live.  And  therefore  hath  he  out  of  his  infinite  love,  and 
tender  mercies  to  the  sons  of  men,  prepared  a  way  to  draw  nigh 
unto  them,  even  while  they  are  in  their  sins,  which  he  doth  not 
I)ut  through  Jesus  Christ,  tlie  mediator  of  the  new  covenant,  whom 
he  hath  freely  given  to  be  a  light  unto  the  dark  world  ;  and 
that  he  should  enlighten  every  one  that  cometh  into  the  world, 
John  i.  9.  of  which  number  thou  art  one,  whoever  thou  art,  and 
art  enlightened  by  Christ,  though  thou  be  yet  darkness  thyself  as 
the  Ephesians  once  were  ;  yet  the  light  shineth  in  thy  darkness, 
or  else  there  would   not  be  two  contrary  natures  and  seeds  found 


99 

working  in  thee,  as  there  are  ;  and  |CT°[this  light  wherewith 
"thou  art  enlightened,  is  the  life  of  Jesus,  John  i,  4.  which  he  hath 
"given,  a  ransom  for  man.  And  that  was  not  natural,  as  some  fool- 
"  ishly  imagine  ;  for  if  it  were  natural,  it  could  not  be  a  ransom  for 
"  man  out  of  sin  (jj;^^  for  the  sin  to  be  natural,  and  that  which  re- 
proves it  natural,  is  contrary  to  the  apostle,  who  said,  they  two  that 
warred  in  the  creature  were  contrary,  and  called  the  one  flesh,  or 
natural,  and  the  other  spirit  or  spiritual  ;  and  Christ  Jesus  called 
that  which  should  reprove  the  world  of  sin,  the  Spirit  of  Truth,  and 
Antichrist  and  his  ministers  call  it,  a  natural  insufficient  light,  &c. 
But  know  tliis,  thou  that  art  enquiring,  that  that  in  thee  which  doth 
make  manifest  things  to  thee  that  are  reproveable,  that  is  the  light 
wherewith  Christ  Jesus  hath  enlightened  thee  withal,  as  the  apostle 
of  Clirist  said  in  his  epistle  to  the  Ephesians,  v.  13,  14." 

It  will  be  seen  by  the  first  part  of  our  quotation,  that  Stephen 
Crisp  has  made  a  full  acknowledgment  of  his  belief  in  that  means 
of  salvation,  which  God  hath  been  pleased  to  ordain  through  his 
son  Jesus  Christ ;  for  he  asserts  that  he  hath  "  out  of  his  infinite 
love  and  tender  mercies  fo  the  sons  of  men,  prepared  a  way  to 
draw  nigh  unto  them,  even  while  they  areyet  in  their  sins,  which  he 
doth  not,  but  through  Jesus  Christ,  the  Mediator  of  the  new  cove- 
nant, whom  Ae  hath  freely  given,  io  be  a  light  unto  the  dark  world." 
Here  is  sufficient  testimony  in  the  very  same  paragraph  from 
which  the  compilers  have  quoted,  to  show  that  the  author  was  iar 
from  denying  or  doubting  the  great  truths  of  the  Christian  religion. 

The  garbled  extracts  inserted  in  the  pamphlet,  appear  to  be  pre- 
sented to  the  public  with  the  intention  of  conveying  the  idea  that 
the  author  believed  in  no  outward  sacrifice  for  sin.  It  must  be  ob- 
vious, however,  upon  the  slightest  consideration  of  the  text,  that 
Stephen  Crisp  was  treating  of  quite  another  thing,  than  the  propi- 
tiatory offering  of  Jesus  Christ.  He  uses  the  word  ransom,  to  sig- 
nify that  measure  of  the  Holy  Spirit,  which  is  given  to  every  man, 
to  redeem  him  out  from  under  the  dominion  of  his  own  sinful  pro- 
pensities. Hence  it  is,  that  he  speaks  of  the  ransom  reproving  for 
sin, — from  which  it  is  most  apparent,  he  was  not  then  alluding  to 
the  great  sacrifice,  but  the  inward  work. 

George  Keitli,  wlio  had  apostatized  from  the  doctrine  and  dis- 
cipline of  tiie  early  Quakers,  and  become  a  bitter  opponent,  and  a 
tradiicer  of  their  principles,  publishetl  a  book  entitled  "  A  Serious 
Call  to  the  Quakers,  &c."  in  wiiicli  he  adduces  this  same  passage 
which  our  compilers  liave  quoted  from  Stephen  Crisp,  to  prove  that 
the  author  held  those  very  principles,  which  they  would  n(»w  have 
us  to  infer  froui  their  extracts.  To  George  Keith's  Serious  Call,  an 
answer  was  returned  by  several  Friends,  entitled,  "A  Serious  Ex- 
amination, &c."  from  which  we  take  the  following :  After  noticing 
a  variation  which  George  Keith  has  made  in  quoting  it,  they  say, 
1st.  "  In  him,  in  Christ  the  Word,  was  life,  and  the  life  was  (he  light 
of  men,"  John  i.  4.  In  George  Keith's  quoting  this  among  mon- 
strouaidoctrines  or  vile  errors,  he  has  condemned  the  Divine  doc- 
trine of  John  the  Evangelist.     2ndly.  That  this  Life  or  Light  of 


100 

Jesus  Christ,  is  not  natural,  but  spiritual  and  divine,  is  no  vile  er- 
ror, but  true  doctrine.  Sd.  Which  he  hath  given  a  ransom  for  man ; 
is  true  in  that  sense,  as  given  to  guide,  and  actually  to  redeem  man 
out  of  darkness,  sin,  and  all  iniquity,  for  so  Christ  doth  lead  and  de- 
liver all  true  believers.  4th.  Man's  redemption  and  salvation  hath 
respect,  both  to  Christ's  suffering  and  giving  himself  a  ransom  for 
all  men,  by  his  ONE  OFFERING  WITHOUT  MEN,  and  also  his 
work  in  men,  in  redeeming  them  from  all  iniquity,  which  is  not  ef- 
fected without  their  believing  in  his  Light." — p.  20.  Edit.  1707. 

The  following  quotations  will  serve  to  show  the  scriptural  sound- 
ness of  Stephen  Crisp's  faith.  In  the  postscript  to  his  essay,  enti- 
tled "An  Alarm  Sounded  in  the  borders  of  Spiritual  Egypt;"  af- 
ter stating  that  it  is  the  appearance  of  Christ  Jesus  that  has  brought 
professing  Christians  off  from  their  sins,  which  they  could  not  do 
themselves ;  that  it  is  the  grace  of  God  that  leads  to  perfection  ; 
that  it  is  Christ,  who  is  the  unfailing  preserver  and  helper  of  all  those 
that  trust  in  him,  and  that  he  only,  is  able  to  keep  them  from  fal- 
ling, and  to  present  them  faultless  before  the  throne  of  his  glory, 
with  exceeding  joy.     He  adds — 

"  So  here  you  may  see  that  the  bringing  to  the  state  of  perfection, 
and  the  keeping  from  falling  from  it  again,  is  both  the  work  of 
Christ ;  and  yet  this  is  not  a  perfect  salvation  ;  for  this  does  not  put 
away  the  former  sins."  But  thirdly,  "  Whoever  comes  to  perfect 
saU^ation,  he  comes  to  know  Christ  to  be  an  offering  for  sin,  and  to 
obtain  reconciliation  with  God,  and  forgiveness  of  his  former  sins  : 
for  all  the  holy  conversation  and  perfection  of  Life,  can  be  counted 
no  more  but  his  duty ;  and  therefore  he  cannot  obtain  remission  of 
one  of  his  former  sins  ;  but  those  that  confess  their  sins  and  forsake 
them,  such  come  <o  forgiveness  by  Jesus  Christ,  and  come  to  know 
his  blood  cleansing  them  from  all  their  former  sins ;  and  so  they 
come  to  perfect  salvation  by  grace,  not  by  works,  but  by  faith,  that 
works  in  the  love  of  God  unto  obedience ;  without  which,  faith  is 
but  dead,  and  makes  no  man  saved ;  but  those  that  have  this  true 
faith  and  hope  in  them,  they  purify  themselves  as  he  is  pure,  1  John 
iii.  3.  And  he  that  has  not  this  hope,  does  not  purify  himself, 
neither  does  he  believe  that  he  can  do  it ;  and  by  this  we  know  the 
true  believers  from  the  false,  and  by  this  sinners  are  made  mani- 
fest, that  cannot  stand  in  the  congregation  of  the  righteous.  Psal. 
i.  5. 

"  So  now  let  all  the  pleaders  for  sin,  stop  their  mouths  forever, 
and  let  the  devil  stand  for  himself  and  plead  his  own  cause  ;  and 
henceforth  do  not  despise  and  revile  the  innocent,  (that  are  travail- 
ing and  striving  after  perfection,  with  a  faith  to  obtain  it)  that 
they  think  to  be  saved  by  their  own  works;  for  we  hope  for  no  other 
salvation,  but  that  which  is  in  and  by  Jesus  Christ,  the  eternal  Son 
of  God,  who  is  the  first  born  of  every  creature,  that  brings  many 
sons  and  daughters  unto  glory,  but  not  by  leaving  them  in  their  sins ; 
but  his  name  is  Jesus,  and  he  saves  people  from  their  sins." — j).  229. 

This  extract  will  evince  that  the  author,  though  a  firm  believer 
in  the  necessity  of  the  new  birth  unto  righteousness,  was  equally 


101 

firm  and  clear,  in  his  belief  of  the  virtue  and  efficacy  of  that  pre- 
cious sacrifice,  which  Christ  Jesus  made  of  himself  for  sin. 

On  page  70  of  the  compilers'  pamphlet,  they  have  given  us  an 
extract  from  Stephen  Crisp's  "  Description  of  the  Church  of  Scot- 
land," wherein  he  is  opposing  the  notion  of  three  distinct  and  se- 
parate persons  in  one  Godhead.  The  (quotation  proves  nothing  more 
than  his  denial  of  this  doctrine,  and  although  the  compilers  have 
italicised  the  words  "  the  Christ,"  as  if  to  insinuate  his  denial  of 
the  divinity  of  Jesus  Christ,  yet  no  such  inference  can  justly  be 
drawn  from  them.  The  following  extracts  from  his  Sermons  will 
sufficiently  show  that  the  author  was  far  from  denying  either  his 
divinity,  manhood,  or  atonement. 

"  The  same  Almighty  power,  that  said  in  the  creation,  *  let  there 
be  light,  and  it  was  so,  he  hath  shined  into  our  hearts,  and  the  way 
by  which  he  hath  done  so,  is  through  the  Mediator,  through  Jesus 
Christ  the  Redeemer,  in  whom  the  fulness  of  the  Godhead  dwells'' 
—1692,  Vol.  i.  page  91,  edition  1822. 

"  When  there  is  no  hope  of  atonement  and  reconciliation  with 
God,  by  all  those  offerings  under  the  law,  he  tells  you  of  one  offer- 
ing of  the  Son  of  God  himself,  through  the  Eternal  Spirit,  by  which 
he  became  a  propitiation :  for  thus  will  it  do,  if  I  believe  that  Christ 
offered  a  holy  offering  to  the  Father  for  my  sins,  /  believe  he  offer- 
ed his  body  ;  and  that  through  the  Eternal  Spirit,  that  he  might  be 
a  propitiation  for  sin,  and  take  away  sin,  and  have  power  over  sin 
and  death,  and  conquer  death  and  darkness.  The  apostle  carries 
the  matter  further — You  must  come  to  the  inward  work  of  this  out- 
ward offering,  this  eternal  offering,  that  was  in  due  time  offered  to 
God.  You  must  come  to  know  the  operations  of  it,  by  the  sprink- 
ling of  the  heart  from  an  evil  conscience  :  so  that  there  was  to  be  an 
applicatory  faith,  for  the  offering  of  that.  The  way  to  a  Saviour  was 
not  made  by  man,  any  more  than  the  way  of  salvation  by  Christ,  was 
found  out  by  man  :  any  more  than  the  application  of  the  benefits  is 
effected  by  man" — page  123,  Vol.  i.  1692. 

"This  IS  no  new  doctrine.  We  see  the  new  and  living  way;  it 
was  an  old  way  to  old  Christians,  and  a  new  way  to  the  new ;  and 
so,  a  thousand  years  hence,  if  the  world  last  so  long,  men  will  see 
that  they  cannot  do  any  thing  pleasing  to  God,  but  as  they  are  ga- 
thered into  Christ.  They  will  see  that  their  own  righteousness, 
works  and  doings,  will  avail  them  nothing  at  all.  This  is  all  laid 
at  the  feet  of  Jesus,  whom  God  hath  exalted  to  be  a  Prince  and  a 
Saviour,  to  be  Lord  and  Kiyig''^ — page  129,  Vol.  i.  1692. 

Speaking  of  the  works  wrought  by  Satan,  he  says — "  Why  doth 
not  God  destroy  those  work*;,  when  he  is  Almighty  and  al)le'  to  do 
it?  Very  true,  God  is  so,  but  he  hath  offered  to  mankind,  tlirou"-h 
the  Son  of  his  love,  a  way  and  means,  whereby  man  may  come  to  be 
purged  and  cleansed  from  the  evil  that  the  devil  hath  wrought  in 
him,  and  may  come  to  be  reconciled  to  God.  God  hath  not  chosen 
the  way  of  coercion  and  force,  and  to  work  altogether  by  irresisti- 
ble power,  that  man  shall  go  to  heaven,  whether  he  will  or  not. 
There  was  no  force  used  for  his  going  to  hell  and  darkness,  but  it 
was  the  choice  of  his  will  j  the  devil  could  not  have  forced  him. 


102 

and  led  him  away  out  of  covenant  with  God  ;  he  could  not  compel 
him  to  break  the  holy  command  of  God  ;  but  the  devil  tempted  him 
and  he  yielded  to  the  temptation,  and  now  man  is  driven  out  of  the 
presence  of  God  ;  yet  God  hath  found  out  a  way,for  the  sons  and 
daughters  of  men  to  turn  again  to  him.  What !  by  force  and  coer- 
cion, and  irresistible  power  ?  No  ;  but  the  scriptures  saith,  He  hath 
offered  faith  and  salvation  to  all  men  :  He  hath  freely  given  the  Son 
of  his  love,  out  of  his  ownbosom,ivho,  making  himself  an  offering  for 
sin,  hath  presented  a  way  and  means  for  mau^s  returning  again  to 
God.  How  doth  God  present  Christ  to  us  ?  He  presents  him  to 
the  view  of  every  one's  mind,  to  the  understanding  of  every  soul; 
he  offers  and  presents  him  for  salvation  to  the  ends  of  the  earth. 
There  is  a  damnation  come  in  by  man's  being  subject  to  Satan ;  but 
salvation  comes  in,  by  his  being  subject  to  Christ ;  as  damnation 
came  in  by  his  being  defiled,  so  salvation  came  in  by  his  being  cleans- 
ed. As  the  devil  is  the  defiler,  so  Christ  is  the  cleanser,  and  man 
is  the  object  upon  which  both  do  work ;  and  they  that  have  been  de- 
filed and  corrupted,  as  we  all  have,  by  the  unclean  spirit,  can  any  of 
us  give  a  reason  why  we  should  not  be  cleansed  by  the  Holy  Spirit  ? 

"  We  have  lost  our  right  to  heaven  by  sin  and  transgression  in 
the  first  Adam ;  and  can  any  give  a  reason,  why  we  should  not 
be  restored  and  redeemed  by  Jesus  Christ,  the  second  Ada,m  ?  No 
reason  can  be  given  for  our  redemption,  but  that  God  is  free  in  his 
love,  and  Christ  in  his  offering:  he  hath  offered  himself  a  sacrifice 
for  sin:  every  priest  hath  something  to  offer,  this  man,  the  Man 
Christ  Jesus,  offered  himself,  through  the  Eternal  Spirit,  a  sacrifice 
for  sin  ;  and  now  the  sacrifice  is  offered,  and  a  door  is  opened,  and 
a  new  and  living  way  consecrated  through  the  vail,  that  is  to  sav 
his  flesh"— pages  143,  144,  145.  1692. 

"  God,  who  at  sundry  times  and  in  divers  manners,  spake  in  times 
past,  unto  the  fathers,  by  the  prophets;  hath  in  these  last  days,  spo- 
ken to  us  by  his  Son.  But  where  is  his  Son  r  you  will  say.  He  is 
in  heaven.  But  though  He  is  the  High  and  Lofty  One  that  inha- 
bits eternity  yet  he  dwells  with  meek,  humble,  and  contrite  hearts, 
that  tremble  at  his  word.  If  I  be  one  of  the  number  of  those  that 
tremble  at  God's  word,  I  have  that  promise  that  he  will  come  home 
to  me,  and  dwell  with  me.  It  is  well  for  thee,  if  the  overruling 
power  of  God,  hath  prevailed  upon  thee,  that  thou  canst  be  willing 
to  be  at  God's  disposal,  and  say.  Lord,  what  wouldst  thou  have  me 
me  to  dor"~Page  160.  1692. 

"To  the  Lord  I  leave  you,  to  his  favour  and  protection  I  commit 
you.  liemember  that  there  is  no  salvation  but  by  Jesus  Christ:  and 
none  to  be  had  by  Christy  i\\\  you  come  to  believe  in  him.  To  hin)  that 
searcheth  the  heart  and  trieth  the  reins,  that  pardoneth  iniquity, 
transgression,  and  sin,  for  the  sake  of  Christ  Jesus  the  Mediator,  to 
Him  1  do  commit  you,  not  doubting  that  he  who  hath  begun  a  good 
work  in  you,  will  at  last  complete  and  finish  it,  to  his  own  praise 
and  your  salvation."— Page  362,  363.  1691. 

"  The  institution  of  the  Christian  Religion  was  for  this  purpose, 
that  holiness  and  righteousness  might  be  brought  forth  in  the  earth ; 


103 

that  God,  through  his  Son  Jesus  Christ,  might  take  delight  in  the 
sons  and  daughters  of  men,  that  they  might  be  reconciled  to  him  ; 
for  that  which  the  law  could  not  do  by  reason  of  its  weakness,  God 
hath  had  zl purpose  to  do  by  his  Son;  and  to  Himhe  gave  all potver 
in  heaven  and  earth,  that  thereby  he  might  be  enabled  to  perform 
the  great  work  of  God  in  establishing  righteousness,  and  in  bring- 
ing forth  a  holy  people,  to  serve  a  Holy  God.  This  is  the  great 
blessing  that  is  come  to  us,  and  to  all  mankind,  through  our  blessed 
Lord  and  Saviour  Jesus  Christ;  that  came  to  turn  every  one  from 
the  evil  of  his  ways.  That  is  the  way  and  method  by  which  our 
Lord  Jesus  accomplished  the  end  of  his  coming,  and  the  will  of  his 
heavenly  Father.  Moses  and  all  his  washings,  and  offerings,  and 
sacrifices,  could  not  make  clean  and  purge  the  conscience;  and  by 
all  his  offerings  and  sacrifices  he  could  not  reconcile  us  to  God  :  but 
Jesus  by  his  once  offering  himself^  did  forever  perfect  them  that  are 
sanctified^  and  by  one  offering  reconciled  us  to  the  Father,  and  so 
brings  forth  a  holy  generation  unto  God,  through  regeneration  and 
the  santification  of  the  Spirit."— Pages  386,  387.  1692. 

Again,  in  the  second  volume;  "I'he  Apostle  alludes  (o  this  bap- 
tism ;  for  he  speaks  in  a  figure  of  the  eight  persons  that  were  saved 
in  Noah's  ark  ;  then  he  brings  down  the  allegory  to  Christian  bap- 
tism ;  not  only  the  baptism  of  John,  the  forerunner  of  Christ,  wlio 
preached  of  Christ,  but  to  the  Christian  baptism  itself:  by  the  like 
figure,  whereof  baptisrn  now  saveth  us,  saith  the  Apostle,  not  the 
putting  away  of  the  filth  of  the  flesh,  but  the  answer  of  a  good  con- 
science. What  doth  he  mean  by  baptism  saving  us  ?  He  means  the 
answer  of  a  good  conscience  towards  God,  through  the  resurrec- 
tion of  Christ  from  the  dead;  so  that  Christian  baptism  did  bring 
along  with  it,  the  cleansing  and  putting  away  of  all  sin  out  of  the 
conscience,  that  might  bring  them  under  doubts  and  scruples;  and 
then  there  is  an  arising  of  Jesus  the  Saviour,  in  the  conscience,  the 
mediator,  that  bought  them,  to  answer  for  them  in  the  sight  of  God, 
for  if  people  be  conscious  of  sin,  and  do  leave  oft"  their  sin,  thin  doth 
not  yet  cleanse  the  conscience,  for  there  still  remains  a  conscience  of 
sin  :  'tis  not  the  leaving  off  of  our  sin  that  makes  our  atonement  with 
God,  or  that  expiates  our  gidlt,  or  doth  away  the  guilt  of  the  sins 
that  we  have  committed  ;  but  there  must  be  a  forsaking  and  a  leaving 
off'of  sin,  by  the  virtue  and  power  of  the  spirit,  by  which  we  are  not 
only  enabled  to  leave  oft"  sin,  but  are  guided  and  directed  to  the  Me- 
diator, whose  blood  alone  reconcileth  us  to  God,  and  cleanseth  us 
from  all  sin. 

^^  If  I  should  never  commit  a  sin  ivhile  1  live,  it  is  not  this  simply  in 
itself,  that  ivill  make  me  have  the  ansiver  of  a  good  conscience  in  the 
sight  of  God;  for  there  remains  the  guilt  of  sin,  contracted  in  the 
days  of  unbelief,  which  is  a  bar  and  hindrance,  that  none  can  ap- 
proach the  holy  God,  but  in  the  atonement  and  salvation  that  comes  by 
Jesus  Christ ;  for  all  that  believe  and  obey  the  gospel  are  accepted  in 
Christ,  and  upon  the  account  of  ChrisCs precious  blood,  that  cleanseth 
us  from  all  sin  and  unrighteousness.  Whom  doth  it  cleanse  .►*  Those 
only  that  forsake  their  sin,  and  who,  by  his  power,  are  brought  to  a 


104 

fiolj  life,  they,  by  the  virtue  of  his  power,  and  the  cleansing  of  his 
blood,  come  to  have  their  former  sins  removed  from  them,  as  far  as 
the  east  is  from  the  west." — Pages  53,  54.  1687. 

It  needs  no  argument  to  prove  that  Stephen  Crisp  did  not  coin- 
cide with  the  dogmas  of  Elias  Hicks.  These  extracts  strongly  as- 
sert his  full  belief  in  the  divinity  and  propitiatory  sacrifice  of  our 
blessed  Saviour,  Jesus  Christ,  and  the  whole  volume  of  his  sermons 
is  fraught  with  those  very  doctrines  which  are  so  unequivocally  de- 
nied by  Elias  Hicks. 


105 


CHAPTER  III. 

Remarks  upon  the  Quotations  from  Thomas  Stort. 

The  compilers  of  the  pamphlet  have  inserted  about  three  lines, 
on  their  twenty-fifth  page,  which  are  marked  as  a  quotation  from  the 
Journal  of  Thomas  Story,  page  385.  After  a  careful  examination, 
it  appears  that  no  such  expressions  are  to  be  found  there.  Whether 
this  false  reference  was  made,  purposely  to  lead  the  reader  away 
from  a  very  able  argument  by  that  excellent  man,  upon  the  charac- 
ter, divinity,  and  glorious  mission  of  Jesus  Christ,  as  well  as  the 
general  fundamental  principles  of  the  Christian  religion,  we  cannot 
determine;  certain  it  is,  however,  that  their  reference  does  not  lead 
to  the  quotation. 

If  we  turn  to  page  333  of  Thomas  Story's  Jourqal,  we  find  there 
a  part  of  the  sentence  printed  by  the  compilers  ;  the  remainder  they 
have  added  themselves;  tlius  most  unjustly  making  him  avow  a  sen- 
timent, which  it  is  plain  from  the  context  he  never  intended  to  im- 
ply. To  render  their  garbling  and  interpolation  more  clearly  appa- 
rent, we  shall  quote  what  they  have  printed,  viz.  "  The  prophecies 
concerning  the  advent  of  the  Messiah  was  fuljilled  to  the  Jews  ;  to 
whom  alone  he  teas  sent,  and  appeared  in  the  dai/s  of  his  flesh" 
The  great  length  of  Thomas  Story's  argument,  (eiglit  folio  pages,) 
prevents  our  inserting  the  whole,  though  we  sincerely  wish  it  may  be 
carefully  perused  by  every  person  interested  in  the  subject;  the  fol- 
lowing extract  will  illustrate  his  views.  The  part  enclosed  in 
brackets,  with  a  hand,  is  that  which  the  compilers  have  taken  out. 

"And  the  goodness  and  mercy  of  God  appeareth  still  further  in 
this,  that  in  the  fulness  of  tin)e,  many  ages  after  that  first  promise, 
the  Lord  added  other  promises  to  mankind,  both  Jeivs  and  gentileSy 
even  unto  all  nations,  the  ivhole  posterity  of  Mam  ;  when,  unio  the 
Jew  he  saith,  Theretore  the  Lord  himself  shall  give  you  a  sign ;  be- 
hold a  virgin  shall  conceive  and  bear  a  son,  and  shall  call  his  name 
Immanuel.  And  unto  both  the  Jew  and  gentile,  he  saith,  behold  my 
servant,  whom  I  uphold,  mine  elect  in  whom  my  soul  delighteth  ;  I 
have  put  my  spirit  upon  him,  he  shall  bring  forth  judgment  to  the 
gentiles.  Again — I,  the  Lord,  have  called  thee  in  righteousness,  and 
will  hold  thine  hand,  and  will  keep  thee,  and  give  thee  for  a 
covenant  of  the  people,/or  a  light  of  the  gentiles.  To  open  the  blind 
eyes,  to  bring  out  the  prisoners  from  the  prison,  and  them  that  sit  in 
darkness,  out  of  the  prison  house.  Which  fCj"  [was  fulfilled  unto 
"  the  Jews,  to  whom  alone  he  was  sent  aiid  appeared,  in  the  days  ot 
"'his  fiesh,],t;£3|  where  it  is  said,  the  people  who  sat  in  darkness, 
saw  a  great  light,  and  to  them  who  sat  in  the  region  and  shadow  of 
death,  light  is  sprung  up. 


106 

*'  And  that  i(  might  be  certainly  known,  in  the  fulness  of  time  un- 
to all  mankind,  who  this  sacred  person  is,  and  what  is  the  manner  of 
his  con)it)g  antl  appearance  both  to  Jew  and  gentile;  he  was  to  be 
made  manifest  unto  the  Jews  tirst,  under  the  name  and  character  of 
Jesus,  (a  Saviour  ;)  and  being  anointed  of  God,  with  all  the  divine  iu' 
dwelling  fulness^  is  thereby  called  Christ;  and  under  both,  is  railed 
Jesus  Christ,  the  anointed  Saviour;  proposed  as  the  object  of  faith, 
vnto  all  nations ;  first  unto  the  Jews  in  the  flesh,  as  born  of  the  vir- 
S;in  ;  and  secondly,  unto  the  gentiles  ;  as  the  true  light,  who  lighteth 
every  man  who  cometh  into  the  world. 

"  First — the  testimony  of  good  old  Simeon,  concerning  him, 
through  the  Holy  Ghos^,  is,  that  he  is  a  light  to  lighten  the  geiitiles  : 
and  in  that  respect,  their  light  and  salvation,  according  to  the  pro- 
mif«e  of  the  covenant  of  God  aforegoing. 

"  Secondly — the  evidence  of  John,  where  he  is  full  and  express, 
saying,  In  the  beginning  was  the  Word,  and  the  Word  was  with  God, 
and  the  Word  was  God.  In  him  was  life,  and  the  life  was  the  light 
of  men.  That  was  the  true  light,  which  lighteth  every  man  who 
cometh  into  the  world  :  and  the  Word  was  made  (or  assumed,)  flesh, 
and  dwelt  among  us,  (and  we  beheld  his  glory,  the  glory  as  of  the  on- 
ly begotten  of  the  Father,)  full  of  grace  and  truth.  And  of  his  ful- 
ness have  all  we  received,  and  grace  for  grace. 

"Thirdly — the  witness  of  Christ  himself,  where  he  saith,  I  am  the 
light  of  the  world,  he  that  followeth  me  shall  not  walk  in  darkness, 
but  shall  have  the  light  of  life.  Again — Jesus  said  unto  them,  yet  a 
little  while  is  the  light  with  you;  walk  while  ye  have  the  light,  lest 
darkness  come  upon  you:  for  he  that  walketh  in  darkness,  knowetU 
not  whither  he  goeth.  While  ye  have  light,  believe  in  the  light,  that 
ye  maybe  the  children  of  light. 

"And  as  the  Father  hath  promised,  and  offered  his  Son,  as  he  is 
that  light,  and  as  his  new  and  everlasting  covenant  with  mankind,  in 
order  to  their  restoration  and  establishment;  not  of  works,  but  of 
life;  so  whoever  will  enter  into  this  covenant  with  God,  must  first 
believe  in  him  ivhom  God  hath  fent ;  and  in  the  way  and  manner  in 
which  he  hath  sent  him,  according  to  his  promises. 

"  Now  a  covenant  is  not  on  one  side  only,  but  on  two,  at  the  least ; 
and,  therefore,  God,  who  is  divine  Eternal  Love,  infinite  in  goodness 
and  mercy,  is  pleased  of  his  own  nature  and  love  to  mankind,  thus 
to  send  his  Son,  the  Lord  Jesus  Christ  into  the  world  ;  who  by  a  vo- 
luntary death  upon  the  tree  of  the  cross,  according  to  the  fore-deter' 
mined  counsel  and  purpose  of  the  Father,  declared  his  mercy,  and 
free  pardon  of  the  sins  of  the  whole  ivorld ;  upon  terms  suiting  the 
state,  reason,  and  understanding  of  mankind  :  that  is  to  say,  upon 
faith  in  God  the  Father  of  all,  and  in  Jesus  Christ  the  Son  of  God, 
(as  I  have  already  declared,)  and  repentance  from  dead  works,  as 
the  reasonable  and  necessary  terms  required  of  mankind,  on  our  side 
or  part  of  this  covenant ;  that  we  may  be  restored  to  the  knowledge  of 
God,  and  the  Lord  Jesus  Christ,  his  Son ;  and  made  capable  of  be- 
ing united  unto  God,  through  Christ  the  J^Iediator  between  God  and 
man,  in  this  covenant;  by  and  through  whom,  we  are  brought  into  it, 
and  stand  therein  stedfast  and  immoveable  forever. 


107 

"  We  must  then  receive  the  Saviour  in  the  way  in  wliicii  he  is  sent 
and  proposed  unto  us;  not  only  cm  he.  is  offered  upon  the  cross  for 
the  expiation  of  the  sins  that  are  past ;  but  also  as  he  is  the  divine 
light,  enlightening  our  minds  and  understandings,  as  directed  by 
Christ  himself,  wliere  he  saith,  VVliile  ye  have  liglit,  believe  in 
the  light,  that  ye  may  be  the  children  of  light,  (hat  is,  children  of 
God,  who  is  that  Light.  So  that  as  Adam  fell  from  the  true  know- 
ledge of  God,  and  sense  of  his  divine  love,  presence,  goodness,  and 
other  attributes  through  unbelief;  we  his  posterity  after  the  flesh, 
may  all  arise  and  be  restored  by  faith  in  Christ,  the  second  Adam, 
the  Lord  from  Heaven,  that  quickening  Spirit;  not  into  the  animal 
life  which  by  nature  we  already  have,  and  in  which  we  are  averse 
to  God,  and  all  his  ways;  but  unto  life  eternal,  that  we  may  all 
know  what  that  word  meaneth,  As  in  Adam  all  die,  even  ^o  in 
Christ  shall  all  be  made  alive.  And  as  by  the  oftence  of  one, 
judgment  came  upon  all  men  to  condemnation,  even  so  by  the  right- 
eousness of  one,  the  (vee  gift  came  upon  all  men  unto  justification  ol 
life." — Journal,  pages  332,  333,  334. 

It  will  be  seen  from  this  quotation  that  the  words  "  The  prophe- 
cies concerning  the  advent  of  the  Jlessiah"  with  which  the  compi- 
lers begin  their  pretended  quotation,  are  entirely  of  their  own  mak- 
ing, and  are  not  to  be  found  in  Thomas  Story's  argument.  It  is 
important  too,  to  observe  their  design  in  thus  foisting  in,  words 
^'hich  Thomas  Story  never  wrote  there,  and  the  meaning  which 
they  thus  put  upon  the  sentence.  The  fair  inference  from  it,  as  gi- 
ven by  them  is,  that  all  the  prophecies  relative  to  the  advent  of  the 
Son  of  God,  were  fulfilled  to  the  Jews  only ;  and  thus  to  do  away 
the  necessity  of  the  Gentile  world  believing  in  him,  or  the  possibil- 
ity of  their  deriving  any  benefit  from  his  glorious  manifestation  in 
the  flesh.  Now  this  is  not  only,  not  the  meaning  of  Thomas  Story, 
but  directly  contradicts  his  own  declarations,  in  the  very  same  par- 
agraph from  which  they  have  carved  out  their  few  words. 

in  the  beginning  of  that  paragraph  he  says,  "  other  promises  were 
added,  to  all  mankind,  both  Jews  and  Gentiles,  even  unto  all  nations, 
the  whole  posterity  of  Mam:" — and  where  he  says  Christ  was  sent 
unto  the  Jews  alone,  he  expressly  declares  his  meaning  to  be  as  re- 
gards his  personal  appearance,  alluding  to  Christ's  declaration,  no 
doubt,  that  he  was  not  sent,  but  unto  the  lost  sheep  of  the  house  of  Is- 
rael, which  jidainly  implies,  as  to  his  bodily  appearance.  It  is,  (here- 
fore  obvious,  that  the  compilers  have  i)ut  down  language  of  their 
own,  as  being  Thomas  Story's,  and  have  thereby  forged  in  his  name, 
a  direct  contradiction  of  what  he  has  asserted  in  the  very  same 
paragraph.  Surely,  if  such  liberties  as  these  are  to  be  taken  by 
transcribers,  the  most  christian  author,  may  be  made  to  utter  the 
most  pernicious  sentiments,  and  to  deny  every  truth  in  the  religion 
of  Jesus  Christ.  Even  the  Bible  itself,  might  then  be  safely  addu- 
ced as  the  best  autliority  for  Deism  or  Atheism. 

The  language  of  Thomas  Story,  wliich  we  have  quoted,  is  widely 
different  from  Elias  Hicks'denial  of  the  divinity  and  sacrifice  of  our 
blessed  Lord,  and  how  unworthy  a  subterfuge  is  it,  to  alter  and  add 


108 

to  the  words  of  so  christian  a  writer,  in  order  to  make  him  speak  the 
language  of  unbelief. 

On  page  7S,  of  the  compilers'  pamphlet,  we  are  furnished  with  an 
extract  from  a  sermon  preached  hy  Thomas  Story,  in  which  he  treats 
upon  the  necessity  of  cultivating  that  divine  charity,  which  our  bless- 
ed Lord  enjoined  upon  his  disciples  in  these  words — "  this  is  my 
commandment,  that  ye  love  one  another,  as  I  have  loved  you."  He 
tells  us,  that  under  the  influences  of  this  heavenly  love,  we  shall  not 
personally  hate  those,  who  may  differ  from  us  in  religious  opinion  ; 
but  that  as  God  loved  us,  while  we  were  in  sin,  and  was  kind  toward 
us,  so  we  should  be,  toward  those  whose  opinions  we  may  consider 
erroneous  ;  yet,  he  adds,  we  may  and  ought  to  persuade  one  another 
in  love,  with  a  single  eye  to  the  convincement,  conversion,  and  sal- 
vation of  those  with  whom  we  reason.  With  these  sentiments,  we 
do  most  cordially  unite  : — we  consider  them  coincident  with  that  di- 
vine command,  "love  your  enemies,  bless  them  that  curse  you,  do 
good  to  them  that  hate  you,  and  pray  for  them  which  despitefully 
use  you,  and  persecute  you."  It  must,  however,  be  remembered, 
that  the  same  divine  love  which  can  only  enable  us  to  do  this,  does 
as  certainly,  prevent  us  from  uniting  with  wicked  men,  or  join- 
ing ourselves  to  their  society.  It  leads  us  to  pray  for  the  persons, 
but  to  abhor  and  to  protest  against  their  evil  practices.  It  enjoins  it 
as  an  imperative  command,  "  come  out  of  her,  my  people,  that  ye  be 
not  partakers  of  her  sins,  and  that  ye  receive  not  of  her  plagues." 

While,  therefore,  we  earnnstly  desire  to  fulfil  the  important  pre- 
cept of  loving  all,  we  are  far  from  thinking,  that  our  blessed  Lord 
enjoined  it  upon  his  followers,  to  have  unity  and  church  fellowship , 
with  all.  Those,  who,  by  the  temptations  of  a  cunning  adversary, 
have  been  allured  into  the  mazes  of  unbelief,  and  are  denying  the 
Lord  that  bought  them,  we  can  truly  commiserate,  well  knowing 
how  painful  and  comfortless  a  path  they  tread — we  mourn  over  their 
errors,  and  under  the  influence  of  this  divine  charity,  we  desire  ever 
to  pray  earnestly,  for  their  restoration  to  the  faith  of  the  gospel  of 
Jesus  Christ ;  but  we  cannot,  nay,  we  dare  not,  unite  with  them  in 
their  unbelief.  We  feel  it  our  incumbent  duty,  in  meekness  and 
christian  boldness  to  expose  their  errors,  not  only  to  clear  our  own 
hands  of  the  evil,  but  also  to  free  our  christian  profession  from  the 
reproach. 


109 


CHAPTER  IV. 

Of  the  compilers'  quotations  from  the  works  of  Isaac  PENNixaxoN. 

The  first  quotation  which  the  compilers  have  made  from  the  works 
of  this  faithful  servant  of  Jesus  Christ,  is  to  be  found  on  page  27  of 
their  pamphlet.  It  is  extracted  from  a  short  essay,  entitled,  "  An 
Incitation  to  Professors,  seriously  to  consider,  whether  they  or  we^ 
fail  in  the  true  acknowledgement^  and  owning  of  the  Christ,  which 
died  at  Jerusalem."  From  an  essay  headed  with  such  a  title,  it  was 
not  to  be  supposed  that  much  could  be  extracted,  which  would  go  to 
prove  that  the  author  denied  Christ;  and  accordingly  the  quotation 
made  by  the  compilers,  so  far  from  proving  I.  Pennington  to  coincide 
in  the  unbelief  of  Elias  Hicks,  evinces  in  the  clearest  manner,  his 
full  faith  both  in  the  manhood  and  Godhead  of  our  blessed  Lord. 
He  commences  the  essay  thus : — 

"  We  who  are  commonly  called  Quakers,  being  a  people  whom 
the  Lord  hath  gathered,  out  of  the  wanderings,  out  of  the  many  pro- 
fessions, (out  of  the  several  scattered  estates  and  conditions  wherein 
his  eye  pitied  us,  and  his  love  found  us  out,)  into  a  measure  of  the 
eternal  rest ;  where  we  have  found  that  life,  that  power,  than  mani- 
festation of  the  Eternal  Spirit,  and  that  redeeming  virtue  which  we 
never  were  before  distinctly  acquainted  with,  I  say  having  tasted  of 
this,  having  known  (his,  having  felt  this,  and  come  to  a  real  enjoy- 
ment of  it,  in  some  degree  in  our  several  measures;  we  could  not 
possibly  conceal  this  treasure,  but  in  bowels  of  love,  (and  in  the 
niovings  of  the  life  and  power  of  the  spirit)  have  been  drawn  to  tes- 
tify of  it  to  them  who  are  left  behind,  grovelling  under  the  burden  of 
corruption,  and  crying  out  because  of  the  sin  and  bondage  from  the 
powers  of  darkness ;  v.'ho  have  in  a  mist  withheld  their  eyes  from 
beholding  that  living  virtue  which  is  able  to  save,  (and  doth  save, 
blessed  be  his  name,)  therefrom.  Now  this  we  have  often  found;  that 
this  our  testimony  hath  not  been  received  in  the  same  spirit  and 
love,  wherein  it  hath  gone  forth;  but  the  enemy,  (by  his  subtilty,) 
hath  raised  up  jealousies  concerning  us,  and  prejudices  against  us, 
as  if  vje  denied  the  scriptures  and  ordinances  of  God,  and  that  Christ 
that  died  at  Jerusalem;  professing  him  only  iu  ivords,  (to  win  upon 
others  by)  but  denying  him  in  reality  and  substance. 

"  To  clear  this  latter,  (for  my  heart  is  only  at  this  present,  drawn 
out  concerning  that,)  we  have  solemnly  -professed  in  the  sight  of  the 
Lord  God,  (who  hath  given  us  the  knowledge  of  his  Son  in  life  and 
power,)  these  two  things. 

"  First,  That  we  do  really,  in  our  hearts,  own  that  Christ,  who 
came  in  the  fulness  of  time,  in  that  prepared  body,  to  do  the  Father's 
will  (his  coming  into  the  world,  doctrine,  miracles,  sufferings,  death. 


110 

resurrection,  &c.)  in  plainness  and  simplicity  of  heart,  according  as 
it  is  expressed  in  the  letter  of  the  scriptures. 

"  Secondly,  That  we  own  no  other  Christ  than  that,  nor  hold  forth 
no  other  thing  for  Christ,  but  Him  who  then  appeared  and  was  made 
manifest  in  the  flesh." — Vol.  iii.  pages  58,  59. 

The  following  is  the  quotation  made  by  the  compilers,  viz. 
|C?^["  Now  that  professors  generally,  have  not  received  their  knovv- 
"  ledge  of  Christ  from  the  spirit,  or  from  scriptures  opened  in  the 
"  spirit,  (and  so  know  not  the  thing,  but  only  such  a  relation  of  the 
"  thing,  as  man's  reasoning  part  may  drink  in  from  the  letter  of  the 
"  scriptures)  is  manifest  by  this,  in  that  they  are  not  able  in  spirit 
*'  and  understanding  to  distinguish  the  thing  itself,  from  the  garment 
"  wherewith  it  was  clothed,  though  the  scriptures  be  very  express 
"therein.  Speak  of  Christ  according  to  a  relation  of  the  letter; 
"  there  they  can  say  somewhat,  but  come  to  the  substance,  come  to 
"  the  spirit  of  the  thing,  come  to  the  thing  itself,  there  they  stutter 
"  and  stammer,  and  show  plainly  that  they  know  not  what  it  is. — 
«  Now  the  scriptures  do  expressly  distinguish  between  Christ  and 
"  the  garment  which  he  wore,  between  him  that  came,  and  the  body 
"  in  which  he  came,  between  the  substance  which  was  veiled,  and 
"  the  veil  which  veiled  it.  "Lo!  I  come;  a  body  hast  thou  prepared 
"  me."  There  is  plainly  he,  and  the  body  in  which  he  came.  There 
"  was  the  outward  vessel,  and  the  inward  life.  This  we  certainly 
"  know,  and  can  never  call  the  bodily  garment  Christ,  but  that 
"  which  appeared  and  dwelt  in  the  body.  Now  if  ye  indeed  know 
'"  the  Christ  of  God,  tell  us  plainly  what  that  is,  which  appeared  in 
'« the  body  ? — Whether  that  was  not  the  Christ  before  it  took  up  the 
**  body,  after  it  took  up  the  body,  and  forever?  And  then  their  con- 
''  fining  of  Christ  to  that  body,  plainly  manifesteth  that  they  want 
"  the  knowledge  of  him  in  spirit.  For  Christ  is  the  Son  of  the  Fa- 
"ther;  he  is  the  Infinite  Eternal  Being,  one  with  the  Father,  and 
"  with  the  Spirit,  and  cannot  be  divided  from  either;  cannot  be  any 
"  where,  where  they  are  not,  nor  can  be  excluded  from  any  place 
"  where  they  are.  He  may  take  up  a  body,  and  appear  in  it;  but 
"  cannot  be  confined  to  be  no  where  else  but  there;  no,  not  at  the 
"  very  time  while  he  is  there.  Christ  while  he  was  here  on  earth, 
"  yet  was  not  excluded  from  being  in  heaven  with  the  Father,  at  the 
''  very  same  time  ;  as  he  himself  said  concerning  himself, '  the  Son  of 
"  Man,  which  is  in  heaven.'  John  iii.  13.  Nor  was  the  Father  ex- 
"  eluded  from  being  with  him  in  the  body,  but  the  Fatiier  was  in  him 
"  and  he  in  the  Father:  whereupon  he  said  to  Philip,  '  He  that  hath 
"seen  me  hath  seen  the  Father.'  What!  did  every  one  that  saw 
"that  body  see  the  Father  also?  Nay  not  so,  but  he  that  saw 
"  Christ  the  Son  of  the  living  God,  wiiom  flesh  and  blood  revealed 
"not,  but  the  Father  only,  Matt.  xvi.  16,  17,  he  saw  the  Father 
"  also."],,£3|— Page  61. 

The  compilers  seem  to  evince  but  little  perception  in  some  of  the 
passages  which  they  have  selected,  and  this  among  the  number.  It  con- 
tains a  most  full  and  positive  declaration,  of  the  doctrinesof  "the  three 
that  bear  record  in  heaven ;"  the  ordained  appearance  of  Jesus  Christ  in 
the  flesh,  and  his  eternal  divinity  and  manhood.  Scarcely  could  a  pas- 


Ill 

sage  be  selected  more  directly  at  variance  with  the  dogmas  of  Ella's 
Hicks.  It  contradicts  his  assertion?,  that  Jesus  Christ  was  not  the  Son 
of  God,  until  after  the  baptism  of  John  ;  that  he  was  liable  to  fall 
like  other  men ;  that  he  was  no  more  than  a  man ;  that  the  same 
power  that  made  Christ  a  Christian,  must  make  us  Christians  ;  and 
that  it  was  impossible  the  Word  could  take,  or  be  made  flesh  ;  all 
which,  Elias  Hicks  has  repeatedly  asserted. — See  "  lietters  and  Ob- 
servations, &c.  with  the  review  of  his  Letter  to  Dr.  N.  Shoemaker." 

To  those  who  will  read  the  essay  of  I.  Pennington,  carefully  and 
candidly,  it  must  be  apparent  that  he  has  in  view,  to  recommend  to 
all  professors,  an  inward  and  living  acquaintance  with  Jesus  Christ, 
by  the  revelation  of  his  own  holy  spirit ;  to  draw  them  oflffrom  a  de- 
pendence for  salvation,  upon  a  mere  literal  knowledge  of  the  ap- 
pearance of  the  Son  of  God  in  the  Hesh,  without  coming  to  witness  his 
power  and  life  revealed  in  the  soul ;  and  mainly  to  clear  himself  and 
his  brethren,  the  Quakers,  from  that  very  imputation  which  the  compi- 
lers insinuate  against  them,  by  adducing  him  as  authority  for  Elias 
Hicks'  doctrines,  viz.  denying  the  scriptures,  and  the  divinity  and 
atonement  of  that  Christ,  who  died  at  Jerusalem. 

The  compilers  have  italicised  those  parts  of  their  extract  where 
I.  Pennington  speaks  of  the  distinction  between  the  Christ  of  God, 
and  the  body  of  flesh  ;  but  they  might  have  saved  themselves  the 
trouble,  since  Friends  have  always  professed  a  belief,  both  in  the 
manhood  and  in  the  Godliead  of  Christ,  and  this  is  the  real  meaning 
of  I.  Pennington;  which  is  very  different  from  the  notion,  that  he  was 
a  mere  fallible  man,  endued  with  a  portion  of  the  spirit,  commensu- 
rate with  the  work  he  was  called  to,  and  that  he  was  no  otlierwise 
divine,  than  as  this  spirit  dwelt  in  him,  or  as  every  other  Christian  is. 
1.  Pennington  thought  not  so  meanly  of  his  Saviour,  as  is  evident 
from  the  exalted  epithets  which  he  bestows  upon  him,  in  this  very 
essay. 

Francis  Bugg,  and  after  him,  the  author  of  the  Snake  in  the  Grass, 
quoted  the  parts  of  this  extract  which  the  compilers  have  italicised, 
in  order  to  prove  that  the  Quakers  denied  the  proper  humanity  of 
the  Lord  Jesus.  Joseph  Wyeth  and  George  Whitehead  both  replied 
to  this  aspersion.  The  following  observations  of  G.  Whitehead, 
may  serve  to  show,  that  the  meaning  which  the  compilers  would 
have  us  draw,  from  I.  Pennington's  Iangua2;e,  is  not  what  was  intend- 
ed by  the  author.     After  reciting  the  Snake's  charge,  he  says — 

"  We  know  best  our  own  meaning,  being  well  satisfied  that  it  is 
according  to  Holy  Scripture.  VV^here  is  then  the  difference  ?  He 
then  quarrels  with  our  meaning,  not  with  the  words  here,  but  else- 
where ;  he  doth  as  his  author,  F.  Bugg,  has  done  with  the  words, 
•'veil  and  garment,"  in  L  Pennington's  question  to  professors;  but 
this  author  yields  the  point ;  he  assents  to  both  ;  as  our  soul  is  clothed 
with  our  body,  as  with  a  garment  or  veil,  and  so  of  Christ ;  which 
warrants  L  Pennington's  question,  against  his  author,  F.  Bugg,  and 
himself,  at  least  so  far  as  not  to  make  a  subject  of  any  further  con- 
tention against  us." — See  page  499. 

Again  on  page  505:  "  Now,  though  our  adversary  has  made  a  deal 
of  dispute  and  quarrel  with  us  about  calling  Christ's  flesh  the  vail, 


112 

as  in  Hebrews  x.,  yet  he  is  tain  to  grant  that  Christ's  body  is  called 
a  vail,  in  relation  to  its  type,  the  vail  of  the  temple,  but  he'll  have 
this  not  to  be  in  the  Quaker's  sense.  They  call  it  a  vail;  that  is, 
saith  he,  a  garment,  in  contradistinction  to  its  being  Christ's  sub- 
stance, and  of  his  nature.  Whereas  it's  rather  in  contradistinction 
to  its  being  his  divine  nature;  or  to  its  being,  in  the  iirst  plac^*,  or 
principally,  or  chiefly,  Christ  himself,  (who  is  the  Son  of  God,)  for 
whom  the  body  was  prepared  ;  because  he  did  pre-exist  it,  or  was  in 
being  before  he  took  upon  him  that  body,  even  in  his  Father's  glory, 
before  the  world  began,  wherewith  he  is  glorified.  However,  the 
vail  which  was  Christ's  flesh,  through  which  he  set  open  the  new  and 
living  way,  we  never  deny  to  he  Christ's  body,  or  to  be  a  real  body, 
but  own  it  was;  and  never  believed  it  to  be  a  fantastical  body,  as  I 
have  often  said  ;  but  that  Christ,  the  Son  of  God,  took  upon  him  real 
flesh  and  blood  of  our  nature,  yet  pure  and  iincori'upted,  in  him. 
And  as  his  flesh  was  called  the  vail,  it  answers  its  tj^pe  or  figure, 
viz.  the  vail  of  the  most  holy  place,  or  oracle,  where  God  gave  an- 
swers. 1  Kings  vi.  20.  viii.  6,  8.  SChron.  iii.  10,  16.  And  these 
most  holy  places  in  the  tabernacle  and  temple,  being  places  of  divine 
service,  then  peculiar  to  the  high  priest  to  enter  into,  their  antitype  is 
in  Christ  Jesus,  the  newcovenant,  where  in  spirit  and  in  the  truth,  God 
is  truly  worshiped,  and  meets  with  and  speaks  to  his  people,  even  by 
Christ  Jesus,  their  High  Priest,  who  is  present,  in  the  midst  of  his 
church,  and  assemblies  of  his  people,  the  true  and  spiritual  wor- 
shipers, who  meet  in  his  name,  spirit  and  power,  whose  light  and 
truth  brings  its  followers  unto  his  holy  tabernacles. — Psalm  xliii.  3. 

"And  as  to  Christ's  substance  and  nature,  what  does  our  opposer 
mean  thereby?  How  has  he  distinguished  in  this  point.''  Christ  has 
in  him,  a  divine  nature,  as  tvell  as  that  of  man,  which  he  hath  also  in 
the  purest  sense.  But  which  is  the  greatest.''  Is  not  the  divine  na- 
ture, the  Deity  in  him,  greater  than  the  manhood  ?  As  he  said,  'My 
Father  is  greater  than  all,  greater  than  I.'  John  x.  29.  Neverthe- 
less, as  our  gieat  and  only  Mediator  and  Intercessor, if  teas  necessa- 
ry he  should  be  man,  as  he  is  the  most  glorious  heavenly  Man  ;  and 
as  the  Christ  of  God,  he  is  spiritually  in  us,  in  the  saints  and  mem- 
bers, in  some  measure,  by  his  spirit,  light,  life,  and  power,  even  as 
the  incorruptible,  immortal  seed  in  man,  is  of  the  Father,  Son,  and 
Holy  Ghost;  and  therein  all  true  spiritual  believers  do,  in  measure, 
partake  of  the  divine  nature,  being  born  again  of  this  incorruptible 
seed." — See  also  Switch,  202. 

These  very  clear  remarks  of  George  Whitehead,  must  satisfy  eve- 
ry candid  reader,  that  by  the  use  of  the  words  garment  and  veil,  the 
early  Quakers  never  designed  any  thing  more,  than  to  distinguish  be- 
tween the  essential  divinity  and  manhood,  of  the  Lord  Jesus  Christ. 
The  manhood  they  could  not  consider  as  exclusively  the  Christ,  nor 
yet  the  divinity  exclusively,  but  gave  the  term  Jesus  Christ  to  both, 
<leclaring  that  what  God  had  joined  together,  they  could  not  separate, 
though  they  believed  that  the  fulness  of  the  Godhead,  which  dwelt 
in  the  manhood,  was  chiefly  and  eminently  the  Saviour. 

The  next  quotation  which  we  have  from  Pennington,  is  on  pages 
28  and  29,  of  the  compilers'  pamphlet.    It  is  from  a  treatise  entitled 


113 

'*  Lite  and  Immortality  brought  to  light  by  the  Gospel.  Being  a 
true  discovery  of  the  nature  and  ground  of  the  Religion  and  King- 
dom of  Christ,  &c."  It  is  divided  into  sections  and  chapters  ;  and 
the  extract  is  taken  from  the  eleventh  chapter,  entitled  "  Of  the 
threefold  appearances  of  Christ,  to  wit :  under  the  lavi^,  in  a  body 
of  flesh,  and  in  his  spirit  and  power."  And  from  the  second  section, 
"  concerning  Christ's  appearance  in  a  body  of  flesh." 

A  very  important  part  of  this  section  is  omitted,  although  it  im- 
mediately precedes  and  follows  the  extract,  and,  commences  and 
concludes  the  section.  We  would  call  the  attention  of  the  reader 
particularly,  to  the  parts  left  out,  as  from  the  explicit  testimony 
which  they  contain  to  the  eternity.  Godhead,  and  manhood  of  Jesus 
Christ;  his  humbling  himself  unto  death  for  our  sakes,  and  ottering 
his  life  a  sacrifice  for  sin  ;  his  ascension  to  the  bosom  of  the  Father  ; 
and  glorification  at  the  right  hand  of  the  throne  of  God  in  the  hea- 
vens ;  it  is  but  too  clearly  apparent,  why  they  did  not  think  proper 
to  quote  the  whole  fairly.  They  could  not  but  know  that  if  I.  Pen- 
nington was  permitted  to  speak  for  himself,  he  would  directly  con- 
tradict the  sentiments  avowed  by  Elias  Hicks,  and  thus  defeat  the 
very  object  which  they  had  in  view,  when  making  their  extracts. 

Isaac  Pennington,  after  speaking  of  the  shadowy  dispensation  of 
the  law,  says,  "  Secondly  ;  Concerning  Christ'' s  appearance  in  a 
body  of  flesh.  When  the  time  of  these  shadows  drew  towards  au 
end,  and  the  fulness  of  time  was  come,  he  who  thus  appeared  in  se- 
veral types  and  shadows,  among  that  people  of  the  Jews,  under  the 
law,  he  noia  came  down  from  the  Father,  debased  himself,  and 
clothed  himself  like  a  man,  partaking  of  flesh  and  blood;  and  was 
in  all  things,  made  like  unto  us  (excepting  Sin,  for  he  was  the 
Lamb  without  spot)  humbling  himself  to  come  under  the  law,  and 
under  the  curse,  that  he  might  redeem  those  that  are  under  the  law, 
(and  under  the  curse)  by  fulfilling  the  righteousness  thereof,  and 
bringing  them  through  into  the  righteousness  everlasting, 

jC7*["  Now  while  he  was  in  the  body,  his  glory  did  shine  to  the 
"  eye  of  the  children  of  the  true  wisdom :  his  disciples  (to  whom  not 
*'  flesh  and  blood,  nor  the  wisdom  and  knowledge  which  they  could 
"  get  from  the  letter,  but  his  Father  revealed  him)  they  saw  the  hid- 
**  den  glory  ;  they  saw  through  the  veil  of  his  flesh,  and  beheld  him 
'•  as  the  only  begotten  of  his  Father,  full  of  grace  and  truth.  Now 
"  in  this  body  he  finished  the  work,  which  his  Father  gave  him  to 
"  do;  he  fulfilled  all  righteousness,  (the  righteousness  of  the  letter, 
"  the  righteousness  of  the  Spirit)  that  he  might  brin^  his,  through 
"  the  righteousness  of  the  law  or  letter,  into  the  rig-liteousness  of 
"  the  Spirit  and  power,  into  the  righteousness  of  the  new  life;  and 
"  here  that  Scripture  is  read  and  fulfilled,  "  I  through  the  law  am 
*•  dead  to  the  law,  that  I  might  live  to  God."  So  his  whole  life  was 
"  a  doing  the  will  of  the  Father  which  sent  him. 

"  When  he  was  but  twelve  years  old,  he  disputed  with  the  doc- 
"  tors  and  teachers  of  the  law,  hearing  and  asking  them  questions 
*'  {discovering  the  pure  ivisdom  of  the  Father  which  dwelt  in  him) 
"  because  it  was  his  Father's  business  which  he  was  to  be  about,  as 
"  he  told  his  mother.  Luke  ii.  49.    And  when  the  Lord  led  him  into 

P 


114 

"  the  wilderness  to  be  tried,  he  went  and  was  tempted,  that  he  might 
"  fight  the  battle  against  his  great  adversary.  And  when  the  Spirit 
"  of  the  Lord  was  upon  him,  moving  him  to  preach  the  gospel,  he 
"  preached  the  gospel,  in  the  spirit  and  power  of  the  Father,  and 
"  went  about  doing  good,  and  healing  all  that  were  oppressed  of  the 
"  devil,  as  his  Father's  Spirit  led  and  guided  him :  for  he  did  no- 
"  thing  of  himself,  or  in  his  own  will  or  for  himself,  but  all  in  the 
*'  will  and  time  of  the  Father.  •  Mine  hour  is  not  yet  come,' 
"  said  he  to  his  mother,  when  she  was  hasty  to  have  him  do  that 
"  miracle  of  turning  water  into  wine.  John  ii.  4.  And  so  when  his 
"  brethren  urged  him  to  go  up  to  the  feast.  John  vii.  3,  4.  '  My 
"  time,'  said  he  '  is  not  yet  come,  your  time  is  always  ready,'  verse 

"  Thus  he  did  always  please  his  Father,  and  seek  the  honour  of 
him  that  sent  him;  and  was  obedient  to  death,  even  the  death  of 
the  cross,  being  willing  to  drink  of  the  cup,  which  Ills  Father  gave 
him  to  drink ;  and  so  having  finished  his  work,  he  returned  from 
•whence  he  came,  and  sat  doivn  at  the  right  hand  of  the  Majesty  on 
high,  being  exalted  above  all  principalities,  and  poivers,  and  domin- 
ions, both  in  this  world  and  in  that  which  is  to  corned — See  Vol.  iv. 
pages  98,  99,  100. 

Isaac  Pennington  here  closes  his  remarks  upon  "  Christ's  ap- 
pearance in  the  body  of  flesh,"  and  immediately  proceeds  to  treat 
of  his  third  or  Spiritual  appearance  in  the  Soul.  The  parts  extract- 
ed by  the  compilers  are  enclosed  in  brackets  ;  and  it  will  be  observed 
that  they  are  preceded  and  followed  by  a  paragraph,  each  containing 
very  important  evidences  of  the  soundness  of  his  faith.  Is  it  not 
doing  great  injustice  to  Isaac  Pennington,  thus  to  cull  out  a  part  ol 
his  remarks  upon  a  subject,  omitting  that  which  precedes  and  fol- 
lows, and  is  necessarily  connected  with  it,  and  without  which  he 
cannot  be  fully  understood  ;  and  in  this  mutilated  state  to  publish 
them  as  a  complete  exposition  of  the  author's  sentiments  ?  Is  such 
a  course  kind,  or  ingenuous  ?  Does  it  not  betray  a  consciousness 
of  the  weakness  of  tlie  cause  in  which  the  compilers  are  engaged  .-• 

The  purport  of  the  omitted  portions  is  worthy  of  particular  no- 
tice. If  Elias  Hicks,  and  his  friends,  the  compilers,  believe  in  the 
divinity,  manhood,  or  glorious  offices  of  the  Son  of  God,  why  do 
they,  thus  omit  the  paragraphs,  which  bear  testimony  to  any  of 
these?  Why  are  they  so  fearful  of  quoting  passages,  where  these 
are  clearly  and  unequivocally  acknowledged  ?  Mutilated,  how- 
ever, as  the  quotation  is,  it  does  not  accord  with  the  notions  of  Elias 
Hicks.  Isaac  Pennington,  in  the  compilers'  extract,  calls  our  blessed 
Lord  "  the  only  begotten  of  his  Father,  full  of  grace  and  truth." 
Elias  Hicks  says  that  the  Scripture  evidence,  proves  he  was  the  son 
of  Joseph  ;  and  that  he  was  no  otlierwise  the  Son  of  God  than  every 
good  man  is.  Isaac  Pennington  says,  that  at  twelve  years  of  age, 
the  pure  wisdom  of  the  Father  dwelt  in  him.  Elias  Hicks  asserts 
that  the  Holy  Spirit  was  not  conferred  upon  him  until  the  baptism 
of  John,  when  he  was  thirty  3'ears  of  age — that  then  and  not  till 
then,  he  became  the  Son  of  God,  and  that  "  we  hear  of  no  miracles 
till  after  all  this  was  done,  none  at  all,  nor  any  thing  of  his  right- 


115 

eousiiess  or  acts."  Query — Was  it  no  miracle  for  a  child  of  twelve 
years  of  age  to  confute  the  reasoning  of  the  learned  Scribes  and 
Pharisees,  and  doctors  of  the  law  ?  Was  it  no  righteousness,  to  be 
earnestly  engaged  in  doing  the  willof  his  heavenly  Fatlier?  "  Wist  ye 
not,  said  he,  that  I  must  be  about  my  Father's  business  r"  Was  this 
no  miracle  in  a  child  so  young?  Was  it  no  righteousness,  no  act? 

I.  Pennington  says,  the  Lord  led  him  into  the  wilderness  to  be 
tempted.  Elias  Hicks  declares  that  it  was  not  an  outward  wilder- 
ness he  was  led  into,  but  the  wilderness  state  of  his  own  mind.  I. 
Pennington  acknowledges  the  existence  of  an  evil  spirit  or  devil. 
Elias  Hicks  denies  that  there  is  any  such  being  as  a  devil.  See  his 
sermons  lately  printed,  especially  those  at  Byberry  and  Falsing- 
ton. 

The  next  extract  from  I.  Pennington,  is  on  page  29  of  the  pam- 
phlet; it  is  taken  from  a  tract  entitled  "A  Question  to  the  Profess- 
ors of  Christianity,  whether  they  have  the  true,  living,  powerful,  sa- 
ving knowledge  of  Christ,  or  no  ?"  In  this,  as  in  several  other 
of  his  essays,  he  enforces  the  necessity,  of  coming  to  know  Christ  re- 
vealed in  the  heart,  by  his  spirit,  asserting  that  icithout  this,  the 
mere  historical  knowledge  of  him,  diawn  from  reading  Holy  Scrip- 
ture, though  true  in  itself,  will  never  save  the  soul.  The  preface  to 
it  begins  thus: 

<'This  is  life  eternal,  that  they  might  know  thee,  the  only  true 
God  J  and  Jesus  Christ  whom  thou  hast  sent."  Whom  did  the  Fa- 
ther send?  Did  he  not  send  the  Son  of  his  Love?  From  whence  did 
he  send  him  .''Did  he  not  send  him  out  of  his  oivn  bosom?  Whither  did 
he  send  him?  Did  he  not  send  him  into  the  world,  to  take  upon  him 
a  body,  and  glorify  the  name  of  the  Father,  doing  his  will  therein? 
He  laid  down  his  glory, stripping  himself  oi  the  form  of  God,  and  ap- 
pearing in  habit  as  a  man,  in  their  raiment,  with  tiieir  garment  up- 
on him,  in  which,  as  a  servant,  the  Seed,  (the  Heir  of  all,)  served  the 
Father;  and  now  his  work  being  as  good  as  done,  he  looks  back  at 
the  glory  which  he  had  laid  down  for  tlie  Father's  sake,  looking  up 
to  the  Father,  for  the  restoring  of  it  to  him  again.  "  I  have  glorified 
thee  on  the  earth,  saith  he,  I  have  finished  the  work  which  thou 
gavest  me  to  do,  and  now,  0  Father,  glorify  thou  me  with  thine 
own  self,  with  the  glory  which  I  had  with  thee  before  the  world  was, 
John  xvii.  4,  5." — Vol.  iii.  page  25. 

This  short  extract  alone,  is  sufficient  to  decide  the  question  whe- 
ther 1.  Pennington  believed  in  the  sentiments  asserted  by  Elias 
Hicks.  Every  unprejudiced  person,  who  reads  it,  must  be  convinc- 
ed that  he  does  not ;  for  the  author  makes  a  most  explicit  declaration 
of  his  belief  in  the  eternity  and  divinity  of  our  blessed  Lord  ;  in 
his  being  sent  into  the  world  by  the  Father,  laying  aside  his  glory — 
clothing  himself  with  a  body  like  our's,  doing  tiie  will  of  the  Father 
in  all  things,  and  finally  laying  down  tiie  humanity  and  returning 
again  to  the  bosom  of  the  Father,  and  entering  into  the  glory  whicli 
he  had  with  Him  before  the  world  began.  From  an  essay  preface<l 
with  so  sound  and  scriptural  a  confession  of  faith  in  Christ,  it  was 
not  to  be  supposed  that  the  compilers  could  fairly  extract  any  thing, 
that  would  favour  the  notions  of  Elias  Hicks,  and  accordingly  we 


116 

find,  that  they  have  had  recourse  to  the  most  unjust  mutilation  and 
perversion  of  the  author's  language  and  meaning.  We  shall  notice 
the  extracts  separately,  and  quote  at  length,  in  order  tully  to  show 
their  alterations  and  omissions — the  parts  which  they  quote  are  en- 
closed in  brackets. 

The  pious  author  begins  his  es«ay  with  stating  the  question  which 
he  is  going  to  discus?,  viz:  "The  question  is  not,  whether  they 
know  what  is  said  of  Christ  in  the  scriptures,  but  whether  they  know 
it  savingly,  truly,  livingly,  powerfully?" — And  then  proceeds  to  en- 
force this  latter  kind  of  knowledge — on  page  29,  he  says: 

"  Our  knoAvledge  is  in  a  principle,  wherein  we  receive  our  capaci- 
ty of  knowing,  and  wherein  the  Father,  (from  whom  the  principle 
came,)  teacheth  us.  And  this  is  his  way  of  teaching  us,  by  making  us 
one  with  the  thing  he  teacheth.  Thus  we  learn  Christ,  by  being 
born  of  him,  by  puttirsg  him  on.  Thus  we  know  his  righteousness, 
iiis  life,  his  wisdom,  his  power,  by  receiving  a  proportion  of  them, 
which  giveth  an  ability  to  discern  and  acknowledge  the  fulness. 
'  And  in  this,  we  receive  the  understanding  of  the  scriptures,  and 
know  the  seed  of  the  woman,  (which  bruisetli  the  serpent's  head,)  by 
receiving  the  seed,  by  feeling  its  growth  in  us,  and  its  power  over 
the  enemy.  Then  we  know  the  thing;  likewise  we  know  the  wo- 
man, that  brings  forth  this  seed  after  the  Spirit,  which  is  the  Jeru- 
salem above ;  and  ue  know  also,  and  singly  acknowledge  the  bring- 
ing forth  of  it  outwardly^  after  the  flesh.  This  seed  we  know  to  be 
the  seed  of  Abraham,  the  seed  of  David  after  the  flesh,  and  the  seed 
of  God  after  the  power  of  the  endless  life ;  and  we  are  taught  of 
God  to  give  the  due  honour  to  each  .,•  to  the  seed  of  God  in  the  first 
place,  to  the  seed  of  Davidin  the  second  place.  There  vvas  the  seed  that 
wrought  the  thing,  which  seed  was  the  life,  and  |C?°[the  seed,].QO| 
in  which  he  wrought  it,  which  |cr'["  was  formed  into  a  vessel  like 
"  ours,  but  without  sin,  in  which  the  pure  Lamb  appeared  in  the 
"  pure  power  of  life,  which  kept  the  vessel  pure,  and  so  he,  (who 
'•  vvas  to  be  the  first  fruits,)  had  the  honour  above  all  his  brethren,  be- 
*'  ing  anointed  with  the  oil  of  gladness  above  his  fellows. 

"  But  we  also  are  born  of  the  same  seed.  He  is  formed  in  us; 
''  we  are  formed  of  him  ;  we  are  as  well  of  his  flesh  and  blood,  as  he 
"  was  of  ours.  And  by  being  thus  formed,  and  feeling  him  grow 
"  up  in  us,  and  receiving  an  understanding  from  him,  and  in  him^ 
"  thus  we  come  to  know  him,  and  to  understand  the  words  of  scrip- 
'•  ture  concerning  him.  By  feeling  and  knowing  the  Lamb  in  our 
"  vessels,  we  know  also  what  was  the  Lamb  in  his  vessel. "j^Ol 

"  Thus  we  know  things  in  the  certainty  and  demonstration  of  God's 
Spirit,  even  in  the  light  which  shines  from  him,  and  in  the  life  which 
he  begets ;  and  we  speak  of  things  as  they  are,  and  as  we  feel  them 
to  be  in  the  true  life,  which  the  Spirit  of  Christ  hath  begotten  in  us. 
And  we  can  truly  say  concerning  the  scriptures,  That  now  we  be- 
lieve, not  so  much  because  of  the  relation  of  things  concerning 
Christ,  which  we  have  found  in  them  ;  but  because  we  have  seen 
and  received  the  thing,  which  the  scriptures  speak  of,  and  find  it  to  be 
the  very  thing  indeed,  the  very  Christ  of  God,  the  spotless  one,  the 
living  garment  of  righteousness  and  salvation,  wherein  God  findeth 


117 

no  fault,  and  in  which  the  soul  appears  without  blame  before  him."— 
Vol.  iii.  page  30. 

From  this  extended  quotation  of  Isaac  Pennington's  language,  the 
reader  will  at  once  perceive,  how  far  he  is  from  holding  the  doctrines 
of  Elias  Hicks,  and  also  the  great  injustice  which  the  compilers  have 
done  hira  by  altering  and  garbling  his  sentences  in  order  to  force 
upon  them  their  oivn,  not  his  meaning.  They  commence  quoting 
after  a  semicolon,  omitting  the  copulative  conjunction  ^^ancl"  which 
connects  the  sense  with  what  precedes;  take  in  two  words,  "f/ie 
seed"  then  omit  six  words,  which  are  necessary  to  define  I.  Pen- 
nington's meaning.  What  confidence  can  be  placed  in  the  (luotations 
of  men  who  can  thus  deliberately  change  the  language  of  an  au- 
thor, to  make  him  speak  sentiments,  suited  to  their  own  pur- 
poses, without  regarding,  yea,  even  changing  his  own  assertions? 
Where  was  the  integrity  and  honesty  of  the  compilers,  when  en- 
gaged in  this  work  ? 

It  is  curious  to  see  the  pains  they  have  taken  to  avoid  inserting  the 
preceding  part  of  the  paragraph,  in  which  the  author  expresses  his  be- 
lief in  both  the  divinity  and  manhood  of  the  Lord  Jesus.  He  defines 
two  seeds;  one  the  everlasting  Seed  of  the  kingdom,  the  eternal 
Word,  by  whom  the  worlds  were  made;  the  other,  the  seed  of  Abra- 
ham and  David  after  the  flesh,  the  manhood, in  which  the  Holy  Seed 
or  Godhead  dwelt  in  fulness.  Both  these,  he  says,  the  Quakers  were 
taught,  singly  to  own  and  acknowledge ;  to  confess  Christ,  both  as  he 
appeared  in  the  flesh,  and  as  he  is  come  in  the  spirit,  giving  due 
honour  to  each  seed,  to  the  seed  of  the  kingdom  in  the  first  place,  to 
the  seed  of  Abraham  and  David  in  the  second  place.  The  true 
Quakers,  he  declares,  were  taught  to  know  Christ  by  being  born  of 
him,  by  putting  him  on;  and  by  obeying  that  proportion  of  divine 
light  received  from  Him,  they  were  taught  to  discern  and  acknow- 
ledge the  fulness  which  is  in  Christ  Jesus.  He  confesses  their  be- 
lief in  all  that  is  declared  in  the  scriptures  concerning  his  outward 
manifestation  in  the  flesh,  and  that  these  very  scriptures  were  living- 
ly  opened  and  confirmed  to  their  minds,  by  the  operation  of  that 
Holy  Spirit  which  gave  the  scriptures  forth.  Now  if  the  light  of 
Christ  Jesus  thus  taught  the  early  Quakers  to  own  Christ  botli  out- 
wardly and  inwardly,  and  to  believe  in  all  that  is  written  concerning 
him  in  the  sacred  volume,  it  is  evident  that  their  pretended  succes- 
sors, who  are  denying  these  solemn  truths,  cannot  be  guided  by  that 
unerring  spirit  which  never  can  contradict  itself.  They  have  swerved 
from  the  ancient  faith  of  the  gospel,  and  departed  from  that  religious 
profession  for  which  our  worthy  predecessors  suffered  so  deeply.— 
Let  the  reader  compare  the  sentiments  of  Elias  Hicks,  with  those  ac- 
knowledged by  L  Pennington,  the  contrast  will  be  strikingly  ob- 
vious! 

On  pages  29  and  SO  of  the  pamphlet,  we  have  another  extract  from 
the  same  essay  of  L  Pennington,  in  making  which,  the  compilers 
have  again  omitted  a  considerable  part  of  the  paragraph,  which  is 
immediately  connected  with  what  they  quote,  and  necessary  to  give 
the  true  sense  of  the  whole.     The  paragraph  is  as   follows; — the 


118 

part  quoted  bj  the  compilers  is  enclosed  in  brackets,  designated  by 
a  hand. 

"  And  this  may  be  a  great  evidence  to  professors,  that  they  know 
not  indeed  Christ  in  his  nature,  spirit,  life,  and  power;  because  they 
speak  not  of  him,  as  persons  who  feel  the  thing,  and  speak  from  the 
present  sense  of  it,  and  acquaintance  with  it,  but  only  as  persons 
that  bring  forth  a  notion,  they  have  received  into  their  understand- 
ings. And  yet  they  fail  therein  also,  for  they  speak  not  of  Christ 
according  as  the  scriptures  hold  him  forth,  compared  one  with  an- 
other, but  as  they  have  grossly  apprehended  concerning  him,  from 
some  scriptures  as  the  Jews  outward  did.  For  the  scriptures  speak  not 
only  of  a  body,  but  also  of  Him  that  appeared  in  the  body;  nor  only  of 
bodily  flesh,  blood  and  bones,  but  also  of  such  flesh  and  bones  whereof 
Christ  and  his  church  consist.  He  is  Christ  (say  the  scriptures)  who 
is  one  with  the  Father,  who  came  from  the  Father,  in  whom  the  Father 
was,  and  who  was  in  the  Father;  so  said  Jesusof  himself,  (lifting  up  his 
eyes  to  heaven  and  praying  to  the  Father  of  his  disciples,  and  the 
children  whom  the  Father  had  given  him.)  more  than  once  in  that  sev- 
enteenth chapter  of  John.  Yea,  he  is  Christ  whom  a  man  cannot  see,  but 
he  must  see  the  Father  also;  and  whom,  whosoever  seeth  the  Father, 
seeth;  who  was  before  Abraham  was;  whom  no  man  could  know 
whence  he  was,  even  as  no  man  can  know  whence  the  Father  is. — 
ICT'C^hrist  granted  the  Jews  that  they  knew  him,  and  whence  he 
"  was,  as  to  his  body ;  and  yet  for  all  that,  he  was  the  Christ  who 
"  was  to  come,  whom  no  man  knew,  from  whence  he  was.  What  was 
*'  that,  Christ  called  me,  speaking  to  Philip?  '  Hast  thou  not  known 
"me,  Philip,  hast  thou  not  seen  me?  What,  dost  thou  know  me 
"  after  the  flesh,  after  the  body?  Dost  thou  take  that  for  me?  Have 
"  I  been  so  long  with  you,  and  do  you  know  me  no  better  than  so  ? 
"  The  body  is  from  below,  the  body  is  like  one  of  yours,  (only  sancti' 
f'Jied  bij  the  Father,  and  preserved  without  sin ;)  but  I  am  the  same 
'*  spirit,  life,  and  being  with  the  Father.  We  are  one  substance, 
"  one  pure  power  of  life,  and  we  cannot  be  divided ;  but  he  that 
"  sees  one,  must  needs  see  both  ;  and  he  that  knows  one  must  needs 
"  know  both.  This  is  the  Lamb  of  God  which  John  bare  witness  of. 
"  which  he  said  was  before  him,  John  i.  15,  which  the  body  was 
•'  not."].aOJ— Pages  31,  32. 

The  partial  extract  made  by  the  compilers  does  not  by  any  means 
coincide  with  the  notions  of  Ellas  Hicks,  which  it  is  adduced  to  sup- 
port. I.  Pennington  sufficiently  expresses  a  belief  in  the  Godhead 
and  Manhood  of  Jesus  Christ;  his  oneness  in  nature,  spirit,  life,  and 
being  with  the  Father;  his  existence  before  his  appearance  in 
the  flesh,  and  his  being  the  Lamb  of  God,  which  taketli  away  the  sin 
of  the  world.  And  while  he  distinguishes  between  the  Godhead  and 
Manhood  of  Christ,  and  says,  "the  body  is  like  one  of  yours;"  lest 
it  should  thence  be  inferred,  that  he  made  it  no  holier  than  any  other 
human  body,  he  reverently  adds,  "  only  sanctified  by  the  Father  and 
preserved  without  sin;"  which  shows  how  far  he  was  from  equaliz- 
ing Christ  with  man,  even  as  related  to  his  humanity  only. 

Another  quotation  from  the  same  essay,  occurs  on  page  30  of  the 
pamphlet,  and  presents  us  with  a  still  more  open  and  direct  perver- 


119 

sion  of  the  doctrines  of  I.  Pennington,  than  we  have  yet  had  occa- 
sion to  notice. 

It  appears  there  were  some  illiberal  persons,  coteinporary  with 
Isaac  Pennington,  who  like  our  compilers,  accused  the  Quakers, 
of  denying  the  scripture  testimony,  to  that  Christ  who  died  at  Je- 
rusalem, &,c. ;  and  in  order  to  clear  himself  and  his  brethren  from 
so  foul  an  aspersion,  he  gives  forth  a  declaration  of  his  belief,  re- 
specting the  Lord  Jesus  Christ.  This  declaration  consists  of  three 
articles,  all  of  which  are  necessary,  fully  to  give  his  faith  on  the 
subject;  and  we  could  scarcely  have  supposed  that  the  compilers 
would  have  stooped  to  so  great  an  outrage  upon  the  Christian  cha- 
racter of  this  good  man,  as  to  mutilate  and  garble  a  declaration  of 
his  faith,  to  prove  his  denial  of  Christ ;  when  that  very  declaration 
was  put  forth  by  the  author,  to  prove  that  he  did  not  so  deny.  True 
it  is,  that  they  fail  in  their  object,  even  with  all  their  unfairness,  but 
this  is  to  his  credit,  not  theirs.  The  turpitude  of  their  design  is 
none  the  less  apparent.  The  following  quotation  will  prove  the 
truth  of  what  we  say — the  compilers'  extract  is  enclosed  in  brackets : 

"  Now,  a  little  further  to  remove  the  scruples  and  prejudices,  out 
of  the  minds  of  such,  as  sometimes  have  been*touched  with  the 
power  of  truth,  and  have  had  the  witness  of  God  reached  to,  in  their 
hearts;  but  afterwards  the  enemy  hath  raised  mists  and  cast  blocks 
in  their  way,  stirring  up  in  them,  hard  thoughts  against  us,  as  if  we 
denied  what  the  scriptures  affirm  in  this  thing,  and  indeed,  (in  ef- 
fect,) that  Christ  which  died  at  Jerusalem,  and  set  up  a  natural 
principle  within,  instead  thereof.  To  remove  this  out  of  the  minds 
of  the  honest-hearted,  (who,  in  the  guidance  of  God,  might  light  on 
this  paper,)  I  shall  o/jen  my  heart  nakedly  herein. 

First — We  do  own  that  the  Word  of  God,  (the  only  begotten  of  the 
Father,)  did  take  up  a  body  of  the  flesh  of  the  Virgin  Mary,  who  was 
of  the  seed  of  David,  according  to  the  scriptures,  and  did  the  will 
of  the  Father  therein,  in  holy  obedience  unto  him,  both  in  life  and 
death. 

Secondly — That  he  did  offer  up  the  flesh  and  blood  of  that  body, 
(though  not  only  so;  for  he  poured  out  his  soul,  he  poured  out  his 
life,)  a  sacrifice  or  offering  for  sin,  (do  not.  Oh !  do  not  stumble 
at  it ;  but  rather  wait  on  the  Lord  to  understand  it ;  for  we  speak 
in  this  matter  what  we  knou^ :)  a  sacrifice  unto  the  Father,  and  in 
it,  tasted  death  for  every  man  ;  and  that  it  is  upon  consideration,  (and 
through  God''s  acceptance  of  this  sacrifice  for  sin,)  that  the  sins  of 
believers  arc  pardoned,  that  God  might  be  just,  and  the  justifier  of 
him  which  believeth  in  Jesus,  or  who  is  of  the  faith  of  Jesus. 

Thirdly — "  [|C7^What  is  attributed  to  that  body,  we  acknowledge, 
"  and  give  to  that  body,  in  its  place,  according  as  the  scripture  attribut- 
"  eth  it,  which  is  through,  and  because  of  that  which  dwelt  and  act- 
"ed  in  it.  But  that  which  sanctified  and  kept  the  body  pure,  (and 
"made  all  acceptable  in  him,)  was  the  life,  holiness,  and  righteous- 
'•ness  of  the  Spirit ;  and  the  same  thing  that  kept  his  vessel  pure, 
"it  is  the  same  thing  that  cleanseth  us.  The  value  which  the  natu- 
"ral  flesh  and  blood  had,  was  from  that;  in  its  coming  from  that; 
"in  its  acting  in  that;  in  its  suft'ering  through  that:  yea,  indeed. 


120 

"  that  hath  the  virtue  ;"]aaL:3i  that  is  it  which  is  of  an  unchangea- 
ble nature,  which  abideth  forever;  which  is  pure,  and  maketh  pure 
forever,  and  it  is  impossible  for  a  man  to  touch  it,  but  he  must  feel 
cleansing  by  it.  Now  this  living  virtue  and  power,  man  was  shut 
out.  from  by  the  fall;  but  through  the  true  knowledge  of  the  death  of 
Christ,  the  way  is  made  open  for  it  again,  and  man  brought  to  it  to 
be  baptised,  washed,  cleansed,  sanctified,  fitted  for,  and  filled  with, 
life.  So  that  this  it  is,  that  doth  the  thing ;  this  is  it  from  whence 
Christ  had  his  own  flesh  and  blood,  (for  we  are  taught  both  by  the 
Spirit  and  by  the  scriptures,  to  distinguish  between  Christ's  own 
flesh,  and  that  of  ours,  which  he  took  up  and  made  his ;)  which  flesh 
and  blood  we  feed  of  in  the  Spirit ;  which  they  cannot  feed  on, 
which  serve  at  the  outward  tabernacle,  nor  they  neither  which  know 
only  the  outward  body;  but  they  only  that  feed  in  the  Spirit." — 
Vol.  iii.  pages  33,  34. 

By  noticing  where  the  brackets  are  placed,  the  reader  will  per- 
ceive that  the  compilers  omit  the  two  first  articles  of  the  confes- 
sion, and  close  their  extract  at  a  semicolon,  taking  in  only  six  words 
of  a  sentence,  which  begins  after  a  colon,  and  in  which  1.  Penning- 
ton is  declaring  thfe  immutability,  eternity,  and  purity  of  the  Holy 
Spirit  of  Christ — then  follows  his  assertion  of  the  fall  of  man,  and 
the  restoring  virtue  of  the  sacrifice  of  Christ,  all  which,  is  purpose- 
ly omitted  by  the  compilers.  The  two  first  articles  of  this  confes- 
sion of  faith  are  particularly  full  and  clear — they  assert  the  belief 
of  the  early  Quakers  in  the  scripture  testimony,  that  the  Word  of 
God,  took  up  a  body*of  flesh  of  the  Virgin  Mary,  and  did  the  will 
of  the  Father  therein  ;  that  he  offered  up  the  flesh  and  blood  of  thai 
very  body,  a  sacrifice  for  sin,  and  in  it  tasted  death  for  every  man ; 
that  it  is  upon  consideration,  and  through  God's  acceptance  of  this 
sacrifice,  that  the  sins  of  believers  are  pardoned.  This  is  the  doc- 
trine of  the  early  Quakers,  and  lest  any  who  were  striving  to  com- 
prehend it  in  their  own  reason,  should  be  tempted  to  deny  it,  the 
author  exhorts  them,  to  wait  on  the  Lord  to  understand  it,  for  they 
spake  what  they  knew  herein.  How  evident  it  is,  that  the  dogmas 
of  Elias  Hicks,  are  not  only  innovations  upon  the  ancient  faith  of 
the  Society  of  Friends;  but  direct  contradictions,  and  bitter  ana- 
themas, against  some  of  its  most  sacred  and  solemn  truths. 

Even  the  mutilated  quotation  of  the  compilers,  does  not  accord 
with  the  unbelief  of  Elias  Hicks,  since  I.  Pennington  declares  in  it, 
the  belief  of  Friends,  in  all  that  is  attributed  to  that  holy  body  of 
Christ,  in  the  scriptures  of  truth,  and  to  its  being  miraculously  con- 
ceived ;  likewise  to  the  value  of  the  sacrifice  of  the  natural  flesh  and 
blood.  Now,  every  one  who  has  read  the  letters  and  sermons 
of  Elias  Hicks,  must  see  that  he  denies  much  that  is  attributed  to 
the  body  of  Christ  in  the  sacred  volume,  especially  its  miraculous 
conception,  and  the  efficacy  of  the  propitiatory  sacrifice,  declaring 
that  it  is  not  an  atonement  for  any  sins,  but  the  legal  sins  of  the 
Jews. 

The  next  quotation,  given  by  the  compilers,  is  from  Isaac  Pen- 
nington's "  Epistle  to  all  such  as  observe  the  seventh  day  of  the 
week,  for  the  Sabbath  of  the  Lord."    The  object  of  the  author,  in 


121 

this  essay,  is  to  show  that  the  dispensation  of  the  law  of  Moses  is 
abolished  by  the  coming  and  death  of  Christ,  and  that  the  new  and 
more  glorious  dispensation  of  the  gospel  is  now  come.  He  points 
out  some  of  the  rituals  of  the  law,  as  being  typical  of  the  more  ex- 
cellent, spiritual  things  of  the  gospel,  and  concludes  with  enforcing 
the  necessity  of  witnessing  the  law  of  the  Spirit  of  Life  in  Christ 
Jesus,  to  set  free  from  the  law  of  sin  and  death ;  that  thus  the  soul 
may  realize  the  living  substance  of  those  things,  which  the  types  of 
the  law  shadowed  forth. 

The  extract  inserted  by  the  compilers  makes  nothing  for  their 
cause,  and  yet  such  is  their  aptness  at  disjointing  sentences,  that 
they  have  commenced  after  a  comma,  left  out  the  leading  part  of 
the  author's  sentence,  without  which  his  meaning  cannot  be  under- 
stood, and  placed  it  in  their  pamphlet  as  though  it  were  complete 
in  itself,  and  fairly  extracted.  This  will  be  seen  by  reference  to 
the  following,  where  the  part  they  have  inserted  is  enclosed  in 
brackets. 

"Now  the  sum  or  substance  of  this  law  of  the  spirit,  may  out- 
wardly be  signified,  in  divers  short  words  ;  as  love,  that  comprehends 
the  whole  of  it ;  so  dotli  fear;  there  is  the  whole  wisdom  and  course 
of  the  life,  comprehended  also;  or  thus,  'Thou  shalt  not  lust ;'  (thus 
is  was  administered  to  Paul  ;  Romans  vii.)  or  '  thou  shalt  keep  the 
Sabbath;'  or  'believe  in  the  light,  follow  the  light.'  The  observing 
of  any  one  of  these,  in  the  spirit,  is  the  keeping  of  the  lav/ ;  for  ev- 
ery breach  of  the  law  is  out  of  the  love  ;  out  of  the  fear;  the  lust  of 
the  fleshly  spirit ;  a  transgression  of  the  Sabbath,  or  spiritual  rest  to 
God,  out  of  the  light,  and  out  of  the  faith.  But  if  ye  will  read  this 
in  the  spirit,  and  come  to  the  true  righteousness  of  tlie  faith,  which 
is  received  in  the  obedience  of  faith  to  the  law  of  the  spirit,  |CP[ye 
"  must  come  to  the  word  of  faith;  to  which  Paul  directs,  Romans  x. 
"  6,  by  the  hearing  whereof  is  the  justific;ition,  and  not  by  a  bare 
"believing  that  Christ's  blood  was  shed  ;  for  it  is  the  virtue  of  the 
*^  blood  which  saves,  which  virtue  is  in  the  living  Word,  and  is  felt 
*' and  received  in  hearing,  believing,  and  obeying  that  Word,  thereby 
"  bringing  into  unity  and  conformity  with  him,  both  in  his  death,  and 
"  in  his  resurrection  and  life.  This  is  the  only  way  to  life;  be  not 
*'  deceived ;  there  is  not,  nor  ever  was,  any  other.3,uD|  Oli  wait  on 
the  Lord  in  his  fear!  that  it  may  be  opened  to  you,  and  that  slain  in 
you  which  cannot  bear  the  straitness  thereof,  and  with  which  there 
is  no  erring." — Pennington,  Vol.  ii.  pages  58,  59. 

Such  are  the  liberties  which  these  compilers  take  with  the  com- 
position of  their  authors;  and  what  may  they  not  thus  make  them 
express  ?  It  is  well  to  observe,  that  in  their  own  extract  I.  Penning- 
ton declares,  that  it  is  the  virtue  of  the  blood  of  Christ  that  saves  the 
soul ;  though  he  also  very  properly  remarks  that  the  blessed  benefit 
of  it,  can  only  be  known  and  felt,  by  yielding  obedience  to  the  Holy 
Spirit  of  Christ  Jesus,  inwardly  revealed.  Now  Klias  Hicks  not  on- 
ly denies  that  there  is  any  redeeming  virtue  to  the  soul,  in  the  p-e- 
cious  blood  of  Christ,  but  anathematizes  the  doctrine  of  the  propitia- 
tory sacrifice,  as  wicked  and  absurd. — See  the  Review  of  his  Jjctter 
to  Dr.  N.  Shoemaker,  and  his  Sermons,  recently  printed. 

Q 


122 

We  have  next,  on  pages  30,  31,  a  quotation  from  an  essay  by  the 
same  author,  entitled,  "  Some  questions  and  answers  for  the  direc- 
tion, comfort,  help,  and  furtherance  of  God's  spiritual  Israel,"  &c.  in 
which  he  declares  the  state  of  man  in  the  fail,  his  blindness,  igno- 
rance, and  darkness,  while  in  it,  and  the  impossibility  of  his  bringing 
himself  out  of  it.     He  then  queries —  . 

"  What  is  the  work  of  redemption  ?  Answer. — To  purge  the  old 
leaven  out  of  the  vessel,  to  purify  the  vessel  from  all  the  false  ap- 
pearances of  light,  to  batter  down  all  the  strong  holds  of  the  ene- 
my in  the  mind,  all  the  leasonings,  thoughts,  imaginations,  and  consul- 
tations, which  are  not  of  the  pure,  or  in  the  pure;  and  so  to  new 
create  and  new  form  the  vessel,  in  the  image  of  the  wisdom  and  pu- 
rity wherein  it  was  at  first  formed. 

Question. — Who  doth  this  work,  or  |Cr°[who  is  man's  Redeemer 
"out  of  the  fall? 

"  A. — The  Efernal  Word,  or  Son  of  the  Father,  even  the  wisdom 
"  and  power  which  went  forth  from  the  Fountain  in  the  creation,  the 
"  same  goeth  forth  from  the  bosom  of  tlie  Father,  to  purify  the  crea- 
"  ture,  and  so  bringeth  the  creature  back,  being  purified  and  cleans- 
"  ed,  into  his  bosom  again. 

"  Q.— With  what  doth  this  Word,  or  Redeemer,  redeem  ? 

"  A, — With  his  own  life,  with  his  own  blood,  with  his  own  eter- 
"nal  virtue  and  purity.  He  descendeth  into  the  lower  parts  of  the 
"earth,  becomes  flesh  there,  sows  his  own  seed  in  his  prepared  earth, 
"  begets  of  his  flesh  and  of  his  bone,  in  his  own  likeness,  and  nour- 
"  isheth  up  his  birth,  with  his  flesh  and  blood  unto  life  everlasting. 

"  Q. — What  is  this  life.^  or  how  doth  it  first  manifest  itself  in  the 
"darkness? 

"'  A. — It  is  the  light  of  men.  It  is  that  which  gave  light  to  Adam 
"  at  first,  again  to  him  after  the  fall,  and  to  all  men  since  the  fall. 
"  It  enlightens  in  nature;  it  enlightened  under  the  law  ;  it  did  en- 
"  lighten  under  the  gospel  before  the  apostacy,  and  again,  since  the 
"  apostac3^ 

"  Q. — How  doth  the  light  enlighten  ? 

"  A. — By  its  shining.  The  eternal  word  moves,  the  life  opens, 
"  the  light  shines:  this,  in  the  least  degree  is  a  beginning  of  redemp- 
"  tion;  in  its  fulness  it  is  redemption  perfected."]„,£::^Vol.  ii.  p.  281. 

The  object  of  I.  Pennington  in  these  queries,  is  to  describe  the  in- 
ward work  of  redemption  out  of  the  fiill ;  out  of  the  thraldom  of  sin 
inherent,  by  the  power  and  spirit  of  Jesus  Christ  our  Lord.  This 
is  evident,  from  the  first  query  and  answer  which  we  have  extracted, 
and  lest  the  readers  of  their  pamphlet  should  perceive  the  true 
intent  and  meaning  of  Isaac  Pennington,  the  compilers  omit  the 
first  query,  which  describes  what  he  is  about  to  treat  of  in  the 
others,  and  also  cut  oft'  a  part  of  the  second  question,  viz.  "  Who 
doth  this  work,"  doubtless  with  the  same  view.  These  little  indica- 
tions of  unfairness  and  want  of  integrity,  would  of  themselves,  be 
quite  suflicient  to  destroy  the  credit  of  their  pamphlet,  in  the  esti- 
mation of  every  generous  and  candid  mind.  I.  Pennington  reite- 
rates the  declararion  again  and  again,  in  his  works,  that  a  belief  in 
the  necessity  of  the  inward  work,  did  not  in  any  degree  invalidate 


123 

the  faith  of  Friends,  in  the  outward  sacrifice,  but  taught  them,  reyp- 
rentlj  to  esteem  and  own  it,  and  to  feel  grateful  therefor,  to  him 
H'ho  has  ordained  it. 

Upon  the  same  page  of  the  pamphlet,  we  have  a  quotation  from 
1.  Pennington's  "  Salutation  of  love  and  tender  good  will  to  the  com- 
missioners of  the  peace,  in  the  county  of  Bucks;"  in  which  he  so- 
lemnly warns  them  of  the  necessity  of  a  real  change  of  heart,  and 
of  the  insufiiciency  of  all  things  else,  to  save  the  soul.  The  compi- 
lers close  tlieir  quotation  at  a  semicolon  ;  but  the  sentiments  con- 
tained in  it  are  so  truly  excellent,  and  so  opposite  to  those  of  Elias 
ilicks,  that  we  are  pleased  with  the  opportunity  of  presenting  the 
whole  paragraph  to  eur  readers,  viz. 

|C7'["  There  is  no  way  of  avoiding  the  eternal,  insupportable 
"  wrath  of  God,  but  by  travelling  out  of  that  nature,  spirit  and 
"  course,  which  it  is  to.  Him  that  sowed  to  sin  and  corruption 
"  under  the  Law,  the  sacrifices  would  not  save  then ;  nor  him  that: 
"  soweth  to  sin  and  corruption  under  the  Gospel,  the  sacrifice  of 
"  Christ  will  not  save  now;  but  he  that  is  saved  by  Christ,  must 
"  be  sanctified  and  redeemed  from  sin  and  corruption  by  him ; 
"  which  Christ  worketh  by  his  principle  of  life  sown  in  the 
"  heart  ;"],-Z::i|  which  principle  turneth  against  the  contrary  prin- 
ciple discovering  its  nature,  and  evil  dark  ways,  and  drawing  from, 
and  leading  out  of  them.  Oh !  therefore  let  me  in  love  entreat  you, 
all  my  dear  countrymen,  (indeed  I  have  no  end  in  it  but  your  good) 
to  mind  that  in  your  hearts,  which  discovers  your  evils  to  you,  that 
therein  ye  may  feel  the  power  of  life  drawing  you  from  them,  and 
helping  you  against  them.  Greater  is  the  power  in  this,  than  the 
power  that  is  in  the  contrary  principle  ;  as  those  that  hearken  to 
it,  and  become  subject,  by  experience  feel.  And  what  if  ye  lose 
a  few  fond  pleasures  for  the  present,  (which  indeed  are  beneath  the 
true  state  of  a  man)  ye  will  lose  a  great  deal  of  misery  too,  and  your 
gain  at  last  will  be  exceeding  great." — Vol.  ii  389. 

From  this  language  of  Isaac  Pennington,  it  is  most  evident,  that 
while  he  asserts,  that  lie  who  soweth  to  sin  and  corruption,  shall  not 
be  benefited  by  the  s.icrifice  of  Christ;  he  does  clearly  imply,  that 
he  who  soweth  to  the  Spirit,  shall  as  surely  partake  of  the  benefits 
of  that  holy  offering  for  sin.  This  is  the  true  doctrine  of  Quaker- 
ism.— Hovv  different  it  is  from  that  of  Elias  Hicks,  the  reader  must 
at  once  perceive. 

Page  32  of  the  compilers'  pamphlet,  presents  us  with  three  lines, 
extracted  from  an  essay  of  Isaac  Pennington's, entitled  "The  Holy 
Truth  and  People  Defended,"  in  which  he  is  replying  to  a  number 
of  charges  made  against  Friends  by  one,  who  like  our  compilers, 
would  make  it  appear,  that  they  denied  redemption  and  justification 
by  Christ,  &c.     To  the  first  he  replies — 

"  And  as  for  denying  redemption  by  ike  blood  of  Christ,  oh  !  how 
will  he  answer  this  charge  to  God,  when  none  upon  the  earth,  (as 
the  Lord  God  knoweth)  are  so  tauu,ht,  and  <lo  so  rii^htly  and  fully 
own  Redemption  by  the  blood  of  Christ,  as  the  Lord  liath  taught  us 
to  do  !  for  ive  own  tlie  bl  lud  of  the  Lord  Jesus  Christ,  both  out- 
wardly and  inwardly  ;  both  as  it  was  shed  on  the  cross,  and  as  it  is 


124 

sprinkled  in  our  consciences  ;  and  know  the  cleansinff  virtue  there- 
of in  the  everlasting  covenant,  and  in  the  light  which  is  eternal ; 
out  of  which  light,  men  have  but  a  notion  thereof,  but  do  not  truly 
know  nor  own  it.  And  let  him  consider,  before  the  time  of  Anti- 
christ, it  was  a  great  matter  to  know  and  own  Christ  outwardly,  as 
he  appeared  in  that  body  ;  but  since  the  Antichristian  Spirit  hath 
got  that,  the  distinguishing  knowledge  and  owning  of  Christ  is,  to 
know,  and  own  him  inwardly.  The  outward  knowledge  and  con- 
fession now,  (as  it  is  generally  separated  from,  and  held  forth  in 
way  of  distinction  from  the  inward,)  is  but  the  knowledge  and  con- 
fession of  Babylon,  and  not  the  true,  living  knowledge  and  confes- 
sion of  Christ,  in  and  by  the  Spirit  of  the  Father,  which  is  the  know- 
ledge and  confession  of  all  the  children  of  the  true  and  heavenly 
mother,  which  is  the  mother  of  all  that  are  born  of  the  Spirit."— 
Vol.  iii.  pages  234,  235. 

At  the  time  when  Isaac  Pennington  wrote  this  essay,  too  many 
professors  were  placing  their  whole  dependence  for  salvation, 
upon  a  bare  historical  knowledge  of  the  coming  and  death  of  the 
Son  of  God,  vainly  expecting  justification  from  the  guilt  of  sin, 
whilst  they  continued  in  the  commission  of  it,  and  denying  entirely 
the  sensible  influences  of  the  Holy  Spirit.  This  knowledge  and 
confession  of  Christ,  by  those  who  rejected  him  and  his  govern- 
ment, Isaac  Pennington  calls  the  knowledge  and  confession  of 
Babylon,  that  the  antichristian  spirit  had  got ;  and  he  exhorts 
them  to  come  to  that  inward  and  living  acquaintance  with  him, 
which  would  enable  them  from  their  own  experience,  to  set  their 
seals  to  the  truth  of  all  that  is  declared  of  him  in  Holy  Scripture. 

It  is  sorrowful  to  observe,  that  in  the  very  society  of  which  he 
was  BO  honourable  a  member,  the  day  that  he  alludes  to  seems  to 
have  come,  when  it  is  "  a  great  matter  to  know  and  own  Christ 
outwardly,  as  he  appeared  in  that  body."  The  Antichristian  Spirit 
Avhich  then  led  the  unwatchful,  to  place  undue  confidence  in  the 
knowledge  of  Christ  outwardly,  in  this  day,  is  seducing  many  into 
a  denial  of  this  blessed  manifestation  in  the  flesh,  under  the  speci- 
ous and  delusive  pretence,  of  exalting  his  inward  appearance;  though 
in  truth,  they  are  thereby  denying  and  rejecting  both.  The  extract 
we  have  given,  is  so  pertinent  a  reply  to  the  compilers,  for  their  en- 
deavours to  prove  that  he  rejected  redemption  by  Christ,  that  it  is 
well  worthy  of  their  serious  perusal.  The  three  lines  given  by  them, 
are  taken  from  Isaac  Pennington's  reply  to  the  following  objection, 
viz  : 

"  He  [an  opponent]  saith  hefeareth  lest  Imake  this  life  and  virtue 
our  righteousness,  which  is  indeed  the  fruits  of  it. 

"  Answer. — Who  is  this  that  darkeneth  counsel,  by  words  without 
knowledge,  and  runneth  out  from  the  truth  into  his  own  imagina- 
tions ?  |[:7^["  What  was  Christ's  righteousness  ?  Was  it  not  the 
"  life,  the  virtue,  the  Spirit  of  the  Father  in  him,  he  being  one  with 
"  it,  in  the  faith  of  it,  and  in  the  obedience  to  it  r"]«Of  And  is  not 
the  righteousness  of  the  Head,  and  the  body  the  same,  communicat- 
ed from  the  Head  to  the  body?  Are  they  not  all  o/ one,  and  the 
righteousness  one  and  the  sanie  in  both  .''  So  much  of  Christ's  spirit. 


125 

so  much  of  his  righteousness;  and  out  of  his  spirit,  out  of  his  right- 
eousness for  evermore.  For  the  righteousness  of  the  Son  is  revealed, 
and  communicated  from  faith  to  faith,  in  his  Spirit ;  and  so  Christ 
is  indeed  77iade  righteousness  to  thein  that  are  found  in  his  Spirit ; 
and  they  are  covered  with  the  garment  of  righteousness  and  salva- 
tion, who  are  covered  with  his  Spirit." — Vol.  iii.  p.  236. 

On  page  viS8, 1.  Pennington  remarks — 

"  He  [the  opponent]  saith.  Were  we  godly  before,  or  at  that 
time,  it  were  no  act  of  grace  to  pronounce  us  righteous. 

"  Answer — He  that  witnesseth  Salvation  in  Christ  Jesus,  witnes- 
seth  it  to  be  a  continued  act  of  grace.  Grace  appears  to  the  soul, 
grace  teacheth,  grace  enableth,  grace  maketh  a  change  from  the  un- 
graciousness of  the  heart  and  state,  and  then  grace,  (or  God  by  his 
grace,  in  and  through  Jesus  Christ)  forgiveth  the  sins  that  were 
committed  before.  For  though  the  Lord  visit  me  with  life,  quick- 
en me  thereby,  make  a  change  in  my  heart,  and  state,  yet  it  is  his 
mercy  to  accept  me,  and  to  pass  by  for  his  name  sake,  my  former 
debts  and  trespasses  against  him.  Alas  !  the  new  covenant,  is 
wholly  a  covenant  of  grace  and  mercy ;  and  the  giving  of  Christ, 
drawing  the  mind  to  him,  accepting  and  justifying  in  Him,  are 
works  of  grace  and  mercy  towards  his.  So  the  Spiritual  Israel, 
may  well  sing  this  song  in  the  land  of  holiness  and  redemption .; 
"  O  praise  the  Lord  !  for  he  is  good,  and  his  mercy  endureth  for- 
ever !  I  can  truly  set  my  seal  to  this  thing  ;  that  the  more  holy  and 
righteous,  the  Lord  maketh  me  in  his  Son,  the  more  sensible  am  I  of 
his  love,  grace  and  mercy,  in  justifying  of  me  ;  and  it  is  precious  to 
me,  to  witness  justification  and  acceptance  with  him,  in  and  through 
his  iSbn." 

Such  is  the  holy  and  devout  language  of  this  experienced  ser- 
vant of  God  ! — How  directly  the  reverse  of  the  sentiments  of  Elias 
Hicks  in  his  letter  to  Drs.  N.  Shoemaker  and  E.  A.  Atlee. 

The  next  quotation  from  Isaac  Pennington,  is  on  page  42  of  the 
compilers'  pamphlet.  It  is  taken  from  a  work  entitled  "  Some  of 
the  Mysteries  of  God's  Kingdom  glanced  at,  &c." — the  preface  to 
it,  begins  with  these  remarkable  words — "  None  but  Christ,  none 
but  Christ,  saith  my  soul,  from  the  sense  of  my  continual  need  of 
him,  and  from  the  deep  love  of  my  heart  unto  him.  Now  there  is  a 
twofold  way  of  knowing  Christ,  both  which  are  of  use,  and  have 
their  service,  in  their  several  seasons,  according  to  the  estate  and  con- 
dition of  the  soul,  and  according  to  the  dispensation,  which  it 
pleasetli  God  to  set  up  among  his  people ;  the  one  whereof  is  literal, 
the  other  spiritual ;  the  one  is  according  to  a  description  of  hun, 
received  into  the  understanding ;  the  other  is  according  to  the  re- 
velation or  unveiling  of  him  in  the  heart.'' — Vol.  ii.  p.  405. 

He  tluMi  proceeds  to  exemplify  these  two  ways  of  knowing  Christ, 
nnd  insists  upon  the  great  necessity  of  witnessing  him,  inwardly  re- 
vealofj  in  the  heart.      The  work  itself  commences  thus  : 

"  What  is  Christ  ?  Answer.  He  is  the  immediate  offspring  of 
{'Eternal  life  in  himself,  and  the  fountain  or  spring  of  life  unto  the 
creation.  *  Kven  as  the  Father  hath  life  in  himself,  so  hath  he  given  to 


12S 

the  Son  to  have  life  in  himself;'  and  in  and  through  his  Son,  he  com- 
municateth  of  his  life,  UBtohis  creatures." — page  407. 

Of  repentance,  he  has  the  following  excellent  observations: — 
"What  is  repentance?  Answer.  It  is  Christ's  turning  of  the  heart 
from  the  dead  nature,  and  from  the  dead  works,  towards  the  living 
principle,  and  the  living  works  thereof. 

"Question  2. — Cannot  a  man  turn  fromsin,  and  turn  to  God  when 
he  will? 

"Answer.  JV*o. — Man  is  a  captive;  his  understanding  captive; 
his  will  captive;  all  his  aftections  and  nature  in  captivity;  and  no- 
thing can  turn  him  towards  God,  but  that  which  is  stronger  than 
that  power  which  captivateth  him. 

"  Question  3. — How  is  repentance  wrought? 

"  Answer. — It  is  Christ's  gift,  whom  God  hath  appointed  a  Prince 
and  Saviour,  to  give  repentance  and  remission  of  sins,  who  giveth  it 
in  his  enlightening  and  drawing  virtue,  wherein  sin's  nature  is  open- 
ed and  the  bent  of  the  soul,  by  him,  secretly  turned  against  it."— 
page  410. 

Under  the  head  of  obedience,  after  declaring  that  it  "  is  the  obedi- 
ence of  the  seed  conveyed  into  the  creature  by  the  seed"  that  forms 
the  obedience  of  the  true  child  of  God ;  he  adds  these  truly  sublime 
and  evangelical  remarks. 

"  Mark  how  every  thing  in  the  kingdom,  every  spiritual  thing,  re- 
fers to  Christ  and  centres  in  him.  His  nature,  his  virtue,  his  pre- 
sence, his  power,  makes  up  all.  Indeed,  he  is  all  in  all  to  a  believer, 
only  variously  manifested  and  opened  in  the  heart,  by  the  Spirit.  He 
is  the  volume  of  the  whole  book,  every  leaf  and  line  whereof  speaks 
of  him,  and  writes  out  him  in  some  or  other  of  his  sweet  and  beauti- 
ful lineaments." — page  417. 

In  the  same  essay,  treating  of  justification,  he  thus  beautifully 
sets  forth  his  faith,  in  the  virtue  of  the  atoning  blood  of  Jesus 
Christ. 

"  Question  5. — How  is  this  justification  wrought? 

"  Answer, — 'By  faith  in  the  virtue  which  fioiveth  from  Christ.  God, 
letting  in,  of  the  nature  of  his  Son  into  the  heart,  and  begetting  therein, 
somewhat  oi  his  own  likeness,  in  which  he  draweth,  and  which  he 
giveth  to  believe  in  :  this  faith  is  imfuted  by  God /or  righteousness, 
in  every  heart,  wherever  it  is  found  :  and  where  this  faith  in  the  living 
virtue  is  found,  there  God  blotteth  out  the  iniquities  for  his  name 
sake ;  yea  and  remission  is  felt  in  that  which  is  made  living.  And 
there  is  one  near  who  hath  power  to  bind  or  loose,  in  tlie  conscience, 
according  to  the  nature  of  the  dispensation  ;  and  who  doth  bind  or 
loose  in  every  dispensation  as  he  findefh  cause.  But  all  loosing  of 
sins,  is  for  Christ's  sake,  and  through  his  blood  ;  thotigh  every  one, 
in  every  dispensation,  is  not  able  distinctly  so  to  read  it.  Yea,  un- 
der the  law,  the  reviission  was  by  this  sacrifice  ;  though  many  of 
the  Jews  could  not  read  the  type.  The  promise  is  to  the  seed  of 
the  kingdom,  and  to  man  in  the  seed;  and  there  it  reacheth  him, 
whenever  it  findeth  him  :  for  in  all  his  gatherings  into,  and  being 
found  in  that,  he  is  blest." — pages  422,  423. 

We  should  not  have  supposed  that  an  essay,  so  fraught  with  the 


12T 

holiest  doctrines  of  tiie  scriptures  of  truth,  would  have  been  refer- 
red to  by  the  compilers,  to  support  a  system  of  unbelief.  But  as  it 
often  happens  in  such  a  cause,  the  weapons  used  for  its  defence,  turn 
against  itself. 

I.  Pennington  queries.  What  is  redemption  ?  This  he  defines  to  be 
"the  purchasing  of  the  vessel,  out  of  the  captivity  and  misery  of 
death,  into  the  liberty  and  blessedness  of  the  divine  life,  sown,  re- 
vealed, grown  up,  and  perfected  in  the  heart."  This  then  is  com- 
plete sanctification,  which  Friends  have  never  believed  to  be  ef- 
fected by  the  outward  offering  only.  They  believe  that  this  Holy 
sacrifice  procured  the  remission  of  sins  and  opened  a  new  and  liv- 
ing way  for  the  people  of  God  to  approach  unto  Him,  but  that  com- 
plete sanctification  is  never  to  be  obtained  but  by  yielding  obedience  to 
the  grace  or  good  spirit  of  the  Son  of  God,  in  the  heart.  That  I. 
Pennington  had  no  intention  of  denying  the  virtue  of  Christ's  death, 
will  appear,  from  what  immediately  follows  the  compilers'  quota- 
tions, viz: 

"  When  Sion,  in  any  heart  is  built  up,  it  is  natural  to  the  Lord 
to  appear  there  in  his  glory,  and  the  pure  eye  sees  it,  and  the 
pure  heart  enjoys,  and  is  one  with  it.  So  that  as  there  is  a  true 
entrance  into  fellowship  in,  and  enjoyment  of,  the  death  af  Christ, 
so  is  there  also  of  the  resurrection  and  glory  of  the  redeemed 
life;  which  is  the  portion  and  inheritance,  which  God  hath  pre- 
pared for  Sion,  after  her  long  desolation  and  sore  widowhood ; 
which  he  will  give  unto  her  in  the  sight  of  all  the  world,  where- 
by she  shall  become  the  beauty,  joy,  and  praise  of  the  whole  earth  ; 
who  hath  hitherto  been  the  reproached,  despised,  and  afflicted, 
and  made  a  prey  of,  by  the  several  sorts  of  devouring  spirits." — 
Vol.  iii.  pages  427,  428. 

In  the  next  quotation  from  I.  Pennington,  pages  47,  48,  of  the 
compUers'  pamphlet,  we  have  a  full  acknowledgment  of  the  propiti- 
atory sacrifice  of  Jesus  Christ,  of  the  good  pleasure  of  the  Father  in 
his  offering  up  himself  on  the  cross,  and  of  the  great  efficacy  it 
had,  in  the  redemption  of  fallen  man.  I.  Pennington  refers  to  those 
forcible  expressions  of  the  apostle  Paul  in  Romans,  v.  18,  19. 
"  Therefore,  as  by  the  offence  of  one,  judgment  came  upon  alt  men  to 
condemnation  ;  even  so  by  the  righteousness  of  one,  the  free  gift 
came  upon  all  7nen  unto  justification  of  life.  For,  as  by  one  man's 
disobedience, many  were  made  sinners  ;  so  by  the  obedience  of  one, shall 
many  be  made  righteous."  It  is  a  little  remarkable,  that  the  compi- 
lers, in  order  to  prove  that  I.  Pennington  rejected  this  doctrine 
should  adduce  a  quotation  from  an  essay,  which  he  wrote  to  set 
forth  his  full  belief  and  firm  fiiith  in  it.  The  essay  from  which  the 
extract  is  made,  is  entitled  "  Life  and  Immortality  brought  to  light 
by  the  Gospel,  &c."  and  the  eighteenth  section,  containing  the  quo- 
ted sentence,  is  thus  headed :  "  Some  observations  concerning  the 
Priesthood  of  Christ,  from  several  passages  in  the  Hebrews."  We 
shall  insert  some  parts  of  it.     He  thus  commences : 

"Observation  l.— Who  is  the  Apostle,  and  High  Priest  of  our  pro- 
fession? It  is  Jesus  Christ  the  Son  of  God,  whom  God  hath  appoint- 


128 

ed  Heir  of  all  things,  by  whom  he  made  the  worlds,  and  who  is  the 
express  image  of  his  Father's  substance,  &c.  Heb.  i.  and  iii.  1. 

"Observation  2.  Why  this  High  Priest  was  to  suffer  death?  which 
was,  that  he  might  taste  death  for  every  man,  and  so  through  suffer- 
ing, become  a  perfect  Saviour,  or  perfect  Captain  of  Salvation,  to 
all  the  sons  that  were  to  be  brought  by  him  to  glory,  ii   9,  10. 

"  Observation  3.  Why  he  partook  of  flesh  and  blood  ?  one  reason 
whereof  was,  because  the  children  (and  that  therein  he  might  show 
them  an  example  of  righteousness,  that  he  might  condemn  himself  in 
the  flesh)  were  partakers  of  flesh  and  blood ;  for  that  was  the  very 
ground  or  reason,  that  he  took  part  of  the  same :  another  reason  was, 
that  which  was  mentioned  before;  that  he  might  taste  death,  and 
through  death  destroy  him,  who  had  the  power  of  death,  and  so  break 
open  the  prison  doors,  and  deliver  those  who  were  captives  under 
him,  ii.  14,  15. 

"Observation  4.  Why  he  was,  tempted,  and  why  in  all  things,  it 
behoved  him  to  be  made  like  unto  his  brethren?  Which  was,  "  that 
he  might  be  a  merciful  and  faithful  High  Priest  in  things  pertaining 
to  God;  to  make  reconciliation  for  the  sins  of  the  people."  For  his 
own  suffering  under  temptations,  (even  the  sense  thereof,)  renders 
him  merciful,  tender,  faithful,  and  ready  to  help,  and  succour  his,  in 
all  their  temptations,  ii.  17,  18. 

"  Mark  ;  Christ  was  not  only  to  die,  and  so  offer  up  a  sacrijice  of 
atonement,  but  he  was  also  to  make  reconciliation  by  it,  ever  after- 
wards for  his  children,  (in  case  of  transgression,)  whenever  occasion 
should  be.  So  saith  John,  "If  any  man  sin  we  have  an  Advocate 
with  the  Father,"  (to  plead  for  the  forgiving  and  blotting  out  of  the 
sin,)  "and  he  is  the  propitiation,  (or  reconciliation)  for  our  sins;"  as 
the  old  translation  renders  it,  I  John  ii.  1,  2. — Vol.  iv.  pages  121, 
122. 

"  Observation  16.  That  this  High  Priest  needeth  not  to  offer  ma- 
ny sacrifices  to  atone  by,  as  the  priests  under  the  law  needed  to  do 
often:  for  he  was  a  perfect  Priest,  and  offered  up  one  perfect,  spot- 
less sacrifice;  and  '  is  a  propitiation  for  the  sins  of  the  whole  world," 
vii.  27,  28. 

"Observation  23.  For  what  cause,  Christ  was  Mediator  of  tlie  New 
Testament?  which  was,  that  by  means  of  death,  for  the  redemption 
of  the  transgressors  under  the  first  testament,  they  which  are  called 
might  receive  the  promise  of  eternal  inheritance,  verse  15.  For  God 
hath  made  Chr\st,  a  propitiation  for  all  men, both  Jews  and  Gentiles, 
that  through  faith  in  his  blood,  his  righteousness  might  be  declared, 
for  remission  of  sins  that  are  past,  through  the  forbearance  of  God, 
that  he  might  be  just,  and  a  justifier  of  him,  who  is  of  the  faith  of 
Jesus.  Rom.  iii.  15,  l6.  So  that  they  that  were  under  the  first  cove- 
nant, hearkening  unto  him,  and  believing  in  him,  were  justified  from 
all  things,  from  which  they  could  not  be  justified  by  the  law  of  Mo- 
ses, Acts  xiii.  39. 

"  Observation  24.  The  necessity  of  Christ's  death ;  which  was,  be- 
cause he  was  to  make  way  by  his  own  blood  into  the  holiest,  to  ap- 
pear before  God  for  us,  and  to  sprinkle  the  heavenly  things  with  the 
blood  of  a  Sacrifice,  of  an  higher  and  better  nature,  than  the  blood  of 


129 

bulls  and  goats  was;  for  that  was  the  blood  of  the  covenant  which 
was  to  pass  away;  but  he  was  to  sprinkle  his,  with  the  blood  of  the 
everlasting  covenant;  and  by  this  his  death  and  blood,  (sprinkled 
upon  the  hearts  of  his,)  his  covenant  comes  to  be  of  force,  Hebrews  x. 
16  to  25,  and  xiii.  20,  21. 

"  Observation  25. — That  tliis  High  Priest  need  not  often  offer  sacri- 
iices  to  put  away  sin,  as  the  priests  of  the  law  did  ;  because  this  one 
offering  is  sufficient ;  and  the  blood  thereof  sprinkled  upon  the  con- 
science, is  able  to  purge  away  dead  works,  wherever  it  is  sprinkled. 
There  needeth  not  anij  other  offering,  nor  any  other  blood  to  do  it; 
but  all  that  is  now  further  needed,  or  to  be  expected  by  his,  is  his  ap- 
pearing the  second  time,  without  sin,  unto  salvation,  in  the  pure  vir- 
tue, power,  and  life,  of  his  own  spirit — Verse  25  to  the  end. 

"  Observation  26. — |ri?'[VVhat  it  was,  that  was  the  thing  of  great 
"value  with  the  Father,  in  Christ  giving  up  himself  to  death.*'  It 
"  was  his  obedience.  He  did  obey  his  Father  in  all  things,  not  do- 
"  ing  his  own  will,  but  the  will  of  him  that  sent  him.  '  He  was 
"  obedient  to  death,  even  the  death  of  the  cross  :'  and  so,  as  by  one 
"  man's  disobedience,  death  came  upon  all,  so  by  the  obedience  of 
"one,  the  free  gift  came  upon  all;  which  free  gift  is  unto  life;  for 
'•  life  comes  upon  all  that  come  to  him,  and  believe  in  him,  through 
"  the  fvee  gift,  which  is  freely  tendered  to,  and  come  upon  all. — 
"Rom.  v.  18,  19. 

"  Observation  27. — That  God  took  away  sacrifices  and  burnt  ofFer- 
"  ings,  which  were  appointed  by  the  old  covenant ;  that  he  might  es~ 
"tablish  this  obedience  among  all  his  children.  Christ  led  the  way, 
"  and  all  are  to  follow  him  in  the  new  obedience,  and  to  walk  in 
"  newness  of  spirit  before  the  Lord. — Verse  9. 

"Observation  28. — That  we  are  sanctified  by  the  same  will  by 
"  which  Christ  was  sanctified,  or  sanctifidh  himself.  In  subjection 
"to  the  same  will  which  the  head  obeyed,  (even  in  denying  them- 
"  selves,  taking  up  the  cross  to  their  own  wills  and  submitting  to 
*'God,)  are  the  members  sanctified, ]^£:]|  The  spirit  of  God  works 
them  into  holiness,  by  this  will  of  God,  and  through  the  offering  of 
the  body  of  Jesus  Christ  once. — Verse  10.  John  xvii.  19. 

"So  mark:  there  is  the  will  of  God,  the  offering  up  the  body  of 
Jesus,  the  pouring  out  the  spirit  of  grace,  the  new  covenant,  and  faith 
in  Christ,  &,c.  Jill  these  tend  to  work  out  one  and  the  same  thijig^ 
and  they  all  concur  thereto  in  their  several  orders  and  places." — 
Vol.  iv.  page  128. 

The  reader  will  now  perceive  what  part  of  the  observations  of  I. 
Pennington  the  compilers  have  thought  proper  to  extract,  and  it  is 
worthy  of  particular  notice,  that  they  close  their  quotation  within 
two  lines  of  the  end  of  a  paragraph,  omitting  the  remainder  of  it, 
and  also  the  concluding  paragraph  of  the  observation.  And  why,  we 
would  ask,  do  they  omit  these  ?  Because  they  assert  the  author's  belief 
in  the  propitiatory  sacrifice  of  the  body  of  the  Lord  Jesus  Christ, 
and  directly  contradict  the  positive  denial  of  that  offering  whicii 
Elias  Hicks  so  often  makes.  It  is  indeed  mournful  to  see  men  who 
profess  a  regard  to  honourable  principles,  thus  mutilating  the  lan- 
guage of  an  author,  to  make  him  speak  sentiments  directly  the  re- 

R 


130 

verse  of  what  he  holds.  Isaac  Pennington  is  one  of  those  liurnbJc^ 
believing  Christians,  who  receive  with  reverent  gratitude  the  glo- 
rious doctrine  of  pardon  and  redemption,  through  the  blood  of  Jesus 
Christ,  (he  Lamb  of  God  ;  a  doctrine  whose  professors  Elias  Hicks 
is  pleased  to  call  "  idle  and  ignorant,"  "  bold  and  daring,"  "  desti- 
tute of  any  right  sense  of  justice  and  honesty,  mercy  and  love." 

The  next  (juotation  made  by  the  compders,  is  from  the  preface  to 
a  treatise  by  I.  Pennington,  entitled  "  The  consideration  of  a  posi- 
tion concerning  the  book  of  common  prayer."  The  compilers  have, 
as  usual  with  them,  treated  him  unfairly,  by  taking  their  extract 
from  a  paragraph,  the  different  sentences  of  which  are  connected 
so  as  to  be  necessary  to  the  full  understanding  of  the  author's  mean- 
ing. We  shall  insert  the  whole  paragraph,  enclosing  the  compilers* 
quotation  in  brackets. 

"  Christ,  tll^  Eternal  Son  of  God,  the  substance  of  all  the  types 
and  shadows  of  the  law,  was  made  a  Priest  to  God,  not  after  the  law 
of  a  carnal  commandment,  but  after  the  power  of  an  endless  life. 
He  came  in  the  power  of  the  Father,  he  received  the  power,  he  minis- 
tered the  power,  and  in  the  power.  Thus  he  gathered  together  living 
stones,  built  them  into  a  living  temple  for  the  Father  of  life  to  dwell  in, 
that  they  may  be  filled  with  the  power,  dwell  in  the  power,  and  be 
to  the  glory  of  the  povver.  The  church  of  Israel,  the  church  of  the 
old  testament,  the  church  of  Moses,  was  gathered  by  the  letter;  was 
to  be  ordered  by  the  letter  ;  was  to  keep  and  observe  the  law  of  the 
letter ;  was  to  have  priests  and  sacrifices  according  to  the  letter ;  but 
the  new  testament  church  was  to  be  of  true  Jews;  of  Jews  gather- 
ed in  the  power,  circumcised  by  the  povver,  renewed  in  the  power. 
&c.  So  that  he  is  not  a  Jew  any  longer,  who  is  one  outward,  nor 
that  circumcision  which  is  outward  in  the  flesh  ;  but  he  is  a  Jew  who 
is  one  inwardly,  and  circumcision  is  that  of  the  heart,  in  the  spirit, 
and  not  in  the  letter.  We  are  the  circumcision,  saith  the  Apostle, 
which  vvorshipGod  in  the  spirit,  and  have  no  confidence  in  the  flesh. 
|ni/°'[The  new  testament  state,  is  a  state  of  substance,  even  of  that 
"  Spiritual  Substance  which  the  law  held  out  in  shadows.  The  Jew 
"  is  inward,  the  circumcision  inward,  the  sacrifice  inward,  the  church 
"  inward,  the  ministry  inward,  the  worship  inward  :  all  is  in  spirit, 
''in  life,  in  power,  in  virtue;  the  whole  state  is  answerable  to  the 
"  Hiiih  Priest  of  our  profession,  even  after  the  power  of  the  endless 
"  life.  By  the  eternal  spirit  was  he  made  a  minister,  by  it  he  preach- 
"  ed,  ('the  spirit  of  the  Lord  is  upon  me,  because  he  hath  anointed 
"  me  to  preach  the  gospel,'  &c.  Luke  iv.  18.)  '  through  it  he  offered  up 
'•  himself,  a  sacrifice  without  spot  to  God.'  Heb.  ix.  14.  And  in  the 
"  same  power  runs  the  vein  of  the  whole  dispensation  of  the  gospel, 
"  for  it  is  a  ministration  of  the  spirit.  2  Corinth,  iii.  8,  Take  away 
"the  life;  take  away  the  spirit;  ye  take  away  the  stones  of  this 
"building;  ye  take  away  the  church  ;  ye  take  away  the  ministry;  ye 
"takeaway  all." — <cO|Vol.  ii.  pages  115,  116. 

The  reader  will  observe  that  there  is  nothing  like  coincidence 
with  Elias  Hicks'  principles,  in  this  extract  from  I.  Pennington.  He 
calls  Chri>t  Jesus,  the  Eternal  Son  of  God;  whereas  Elias  Hicks 
says,  he  was  not  the  Son  of  God,  until  after  the  baptism  of  John. 


131 

I.  Pennington  describes  him  as  the  substance  of  all  tiie  types  ami 
shadows  of  tiie  law.  Elias  Hicks  says  he  was  himself  but  a  type 
under  the  law.  1.  Pennington  asserts  him  to  be  the  High  Priest  of 
our  holy  profession,  after  the  power  of  an  endless  life.  Elias  Hicks 
says  he  was  no  more  than  an  Israelite.  I.  Pennington  declares  that, 
through  the  Ktcrnal  Spirit,  he  offered  himself  up,  a  sacrifice  unto  God 
for  the  sins  of  the  people  :  Elias  Hicks  says.  His  death  was  no  more 
than  that  of  a  martyr,  and  that  he  was  not  an  atonement  for  any 
sins  but  the  legal  sins  of  the  Jews. 

The  next  quotation,  on  pages  43,  44,  of  the  pamphlet,  is  marked 
"Pennington  on  Christ,"  but  no  page  given,  which  would  enable  us 
to  refer  to  the  part  of  his  works,  in  which  it  was  contained.  So 
much  has  I.  Pennington  written  "on  Christ,"  and  so  repeatedly  has 
he  declared  his  full  faith,  in  all  his  glorious  offices  and  attributes ; 
that  we  were  not  a  little  at  a  loss,  where  to  look  for  the  compilers' 
quotation.  After  a  careful  examination,  however,  we  have  at  length 
succeeded,  and  unravelled  the  whole  mystery.  On  a  comparison  of 
the  original  with  the  pretended  extract,  we  find  that  they  have  so 
altered  and  garbled  the  text,  that  it  bears,  at  first  sight,  so  little  re- 
semblance to  the  original,  that  we  passed  it  over,  as  not  being  the  one 
we  were  in  search  of.  No  wonder  that  the  compilers  omKted  the 
page  whence  it  was  manufactured  ;  we  commend  them  for  the  faint 
traces  of  shame  which  the  concealment  indicates. 

It  is  painful  to  us  to  be  obliged,  again  and  again,  to  remark  upon 
their  unfair  and  mutilated  quotations.  It  is  wearisome  and  disgust- 
ing— but  it  is  a  duty  we  owe  to  the  public,  and  to  the  worthy  authors, 
whom  they  thus  misrepresent.  Such  wanton  and  unjustifiable  per- 
version of  a  writer's  meaning  and  language,  is  the  very  worst  spe- 
cies of  detraction  ;  because  the  vilified  author  is  not  present  to  de- 
fend himself ;  and  by  such  unfair  means,  he  may  be  presented  to  the 
world  as  holding  the  most  unchristian  principles;  principles  which 
his  very  soul  abhorred,  and  which  the  whole  tenor  of  his  writings, 
his  godly  life,  and  triumphant  death,  directly  contravened. 

The  extract  is  from  the  essay  entitled  "  A  question  to  the  Profes- 
sors of  Christianity,"  &c.  from  which  they  have  before  given  us  a 
garbled  extract.  The  reader  will  observe  that  the  scraps  which  they 
have  taken  out  and  joined  together  are  all  enclosed  in  brackets. 

|0°'["  The  question  is  not  whether  they  know  what  is  said  of 
"  Christ  in  the  scriptures,  but  whether  they  know  it  savingly,  tru- 
"li/,  livingly,  powerfully  f]aJ^i  Yea  they  may  know  what  is  said 
of  him,  and  yet  not  knoiv  him,  of  whom  those  things  are  said.  As 
it  was  with  |Ci°'[the  Scribes  and  Pharisees,  they  knew  what  was 
"said  of  Christ  in  the  law  and  prophets;  but  they  knew  not  him- 
"  self  when  he  appeared  in  that  body  of  flesh.  So  men  may  now 
"know  what  the  apostles  and  the  evangelists  have  said]a£3|  con- 
cerning his  appearance  in  a  body  of  flesh,  ICT'Cconcerning  his  birth, 
"  circumcision,  baptism,  preaching,  doctrine,  miracles,  death,  resur- 
"  rection,  ascension,  intercession,  &c. ;  and  yet  not  know  him,  of 
"  whom  these  things  are  said.]a:£:3|  Yea  they  may  know  what 
is  said  concerning  the  Word  which  was  from  the  beginning,  and  yet 
not  know  the  Word,  the  power,  the  life  itself.    Since  the  prevailing 


132 

of  the  apostles'  testimony,  |C7*[the  way  of  the  enemy  hath  not  beeu 
"  directly  to  deny  Christ,  but  to  bring  men  into  such  a  knowled"-e 
"of  Christ  as  saves  not.  And  as  the  enemy  did  own  Christ  when 
"  he  appeared  in  that  body  of  flesh,  saying,  '  T  know  thee  who  thou 
"  art,  the  Holy  One  of  God  ;'  so  he  hath  found  it  for  his  advantage 
"  almost  ever  since,  to  own  that  appearance  of  his.  So  that  this  he 
"  doth  not  oppose,  nor  men's  knowledge  and  understanding  of  scrip- 
"  tures,  so  as  to  confirm  them  in  this,  but  the  saving  knowledge,  the 
"true  knowledge,  the  living  knowledge,  the  powerful  knowledge  of 
"  truth,  that  he  always  opposeth  ;  for  that  alone  overturns  and  de- 
"  stroys  his  kingdom  in  man,  and  brings  man  out  of  his  reach. ]qO| 
Now  there  is  a  vast  difference  between  knowing  the  relations 
concerning  a  thing,  and  knowing  the  thing  related  of.  And  there 
is  also  a  great  deal  of  difference,  between  believing  the  relations 
concerning  a  thing,  and  believing  in  the  thing,  which  is  related  of. 

"Spiritual  things  cannot  be  savingly  known  but  in  union  with 
them,  in  the  receiving  of  them.  A  man  can  never  really  know  the 
Spirit  of  God  by  all  that  can  be  said,  concerning  it,  but  he  must 
first  feel,  somewhat  of  it,  whereby  he  may  truly  know  it.  So  the 
peace,  the  joy,  the  life,  the  power,  they  pass  the  understanding,  and 
a  man  can  never  rightly  know  them  by  reading,  or  comprehending 
ever  so  much  concerning  them;  but  by  coming  out  of  himself  and 
travelling  thither,  where  they  are  given  and  made  manifest  he  may 
come  into  acquaintance  with  them.  |C?^[And  if  the  peace  which 
"  Christ  gives,  the  joy,  the  life,  the  power,  cannot  be  thus  known  bv 
"  literal  descriptions,  how  can  he  who  is  the  fulness  of  ain,oD|  the 
fountain  of  them  all,  the  treasury  of  all  perfection,  |C?"[in  whom  are 
"hid  all  the  riches  and  treasures  of  wisdom  and  knowledge,  how 
"can  he  be  known  by  outward  and  literal  descriptions ?"]a30| — 
Vol.  iii.  pages  28,  29. 

It  is  easy  to  perceive  what  mangling  of  sentences  and  para- 
graphs is  here  made  by  the  compilers.  They  might  almost  as  well, 
forge  an  essay  in  Isaac  Pennington's  name,  as  thus  to  change  and 
re-model  one  of  his  own.  There  is  one  part  of  the  paragraph  which 
we  have  quoted,  that  furnishes  us  with  a  decisive  proof  of  I.  Pen- 
nington's full  belief,  in  the  scripture  testimony,  to  the  coming,  suf- 
fering, death,  and  various  offices  of  Jesus  Christ.  At  the  time  in 
which  he  lived,  professors  of  religion,  were  so  firmly  established  in 
all  these  points ;  and  the  necessity  of  believing  them,  was  so  stren- 
uously enforced  by  the  ministers  of  all  denominations,  that  he  re- 
marks, "  since  the  prevailing  of  the  apostles''  testimony,  the  way  of  the 
enemy  hath  not  been,  directly  to  deny  Christ."  He  considered  the 
inspired  writings  of  the  holy  Evangelists  and  Apostles,  to  be  so 
full,  clear,  and  indisputable,  as  to  aiford  the  enemy  little  hope  of 
success,  in  tempting  men  to  deny  them.  Judging  from  his  own 
sincere  conviction  of  their  truth,  he  supposed  few  persons  would  be 
found,  so  hardened  in  unbelief,  as  to  call  in  question  the  glorious 
manifestation  of  the  Son  of  God  in  the  flesh,  or  to  reject  the  bene- 
fits of  what  he  then  did,  on  behalf  of  a  lost  world.  Hence  he  argues, 
that  as  Satan  found  itJ  to  his  advantage,  to  acknowledge  Christ  when- 
personally  among  men,  so  it  had  been  to  the  interest  of  his  king- 


133 

•loin,  to  appear  to  do  so  ever  since,  and  by  this  stratagem  to  lead 
men  into  such  a  belief  in  him,  as  saved  not. 

But  the  times  are  altered.  The  enemy  is  ever  ready  to  accom- 
modate himself  to  circumstances,  and  to  suit  his  wiles  to  the  dispo- 
sition and  favourite  notions  of  poor  man.  Hence  he  is  now  trans- 
forming himself  into  an  angel  of  light;  pretends  to  be  a  mighty  ad- 
vocate for  the  Spirit,  and  a  great  opponent  of  traditional  believers, 
and  letter-learned  christians ;  and  by  these  devout  appearances,  is 
seducing  and  leading  away  many  passive  and  credulous  followers, 
into  an  open  denial  of  the  solemn  truths  of  holy  scripture  ;  persuad- 
ing them  meanwhile,  that  by  thus  denying  the  written  testimony  of 
the  Holy  Spirit,  they  are  becoming  more  conformable  to  the  inward 
light.  But  alas!  they  know  not  what  Spirit  they  are  of:  they  see 
not  the  cunning  working  of  this  subtle  serpent.  He  delights  in  these 
pretences  to  the  guidance  of  the  Spirit  of  Truth,  he  glories  in  their 
boasted  revelations,  and  clearer  views,  because  he  knows,  that  so 
long  as  he  can  feed  them  with  these,  and  keep  alive  within  them, 
that  evil  heart  of  unbelief  which  rejects  the  truths  of  Christ's  gos- 
pel, so  long  they  are  securely  his.  So  long  as  he  can  satisfy  them 
with  the  likeness,  and  keep  them  from  coming  to  the  thing  itself,  it 
is  easy  to  persuade  them,  that  they  are  advancing  in  their  heaven- 
ward journey,  and  becoming  wise  in  the  mystery  of  God's  salvation, 
when  in  truth  they  are  blind  as  the  sorcerer  who  groped  at  noon- 
day, and  are  not  among  the  number  of  those  "  babes  and  sucklings," 
to  whom  only,  the  Father  revealeth  the  gospel  of  his  dear  Son. 

Could  Isaac  Pennington  see  the  use  which  the  compilers  are  now- 
making  of  his  writings,  how  mournful  would  be  his  feelings.  Sure- 
ly he  would  conclude  that  the  power  of  delusion  had  prevailed  to  a 
most  fearful  degree,  when  the  professors  of  that  religion  for  which 
he  suffered  so  deeply,  are  not  only  denying  those  doctrines  which 
he  held  so  sacred,  but  are  mutilating  his  writings,  and  perverting 
his  meaning,  in  order  to  make  him  do  the  same. 

On  page  44  of  the  pamphlet,  we  have  another  quotation  from  the 
18th  chapter  of  Isaac  Pennington's  essay,  entitled  "Life  and  Im- 
mortality brought  to  light,  &c,"  a  considerable  portion  of  which,  we 
have  already  (quoted.  The  compilers  have  extracted  only  the  last 
sentence  of  the  concluding  paragraph  of  the  32nd  observation,  omit- 
ting some  preceding  matter  which  seems  necessary  to  explain  the 
author's  meaning.     We  shall  transcribe  the  whole,  viz: 

"  Whither  they  came  in  the  apostles'  days,  who  knew  Christ  as 
the  High  Priest  and  Mediator,  and  who  partook  of  the  blood  of 
sprinkling  ?  They  came  to  spiritual  Mount  Sion,  and  to  the  city  of 
the  Living  God,  the  heavenly  Jerusalem — Heb.  xii.  22.  Observe, 
likewise,  where  they  walked,  who  felt  the  virtue  of  Christ's  blood 
cleansing  them;  which  was  'in  the  light  as  God  is  in  the  light,'  1st 
Jolm,  i.  7." 

Now,  what  light  is  that  which  the  redeemed  are  to  walk  in.'^  Is 
it  not  the  light  of  the  LAMB'S  city;  the  new  Jerusalem?  Is  it 
not  the  light  thereof,  that  the  nations  of  them  that  are  saved  must 
walk  in  r — Rev.  xxi.  24.  Yea,  this  light,  this  city,  and  the  holy 
waters  of  the  sanctuary,  which  flow  and  stream  from  tiie  river  of 


134 

life  there,  were  in  measure  known  and  experienced  in  the  days  ol 
old  ;  which  David  prayed  for,  and  experienced  a  sense  of — Psalm 
xliii.  3,  xlvi.  4.  Yea,  he  knew  also  the  blood  of  the  everlasting  co- 
venant, praying  and  waiting  to  be  sprinkled,  and  cleansed  therewith 
—Psalm  li.  6.  For  he  looked  through  the  outward  figure,  to  what 
his  soul  needed  to  purge  and  wash  it  inwardly ;  which  outward 
hyssop,  or  outward  water  of  purification,  he  knew  would  not  do; 
for  he  that  saw  through  the  ouiv.ard  sacrifices,  to  the  inward,  could 
not  choose  but  see  through  these  also.  But  that  power,  virtue 
and  life  of  God's  spirit,  which  could  'create  a  clean  heart  and  re- 
new a  right  spirit  in  him  ;'  and  bring  him  into  God's  presence, 
where  he  might  feel  the  upholdings  of  his  free  spirit,  and  partake 
of  the  joy  of  God's  salvation  and  deliverance  from  that  which  had 
defiled  him;  this  was  it  he  prayed  for;  knowing  assuredly,  he 
should  here  meet  with  the  true  hyssop,  and  water  of  life,  and  blood 
of  the  covenant,  which  purgeth  the  heart  and  conscience  from  dead 
works,  and  maketh  it  whiter  than  the  snow  in  God's  sight,  v.  10, 
11,12.  |CIP["  For  he  that  delighteth  not  in  sacrifice  nor  burnt 
"  offerings,  neither  could  he  delight  in  hyssop,  or  water,  or  blood, 
"  outward  or  natural;  but  infthat which  melteththe  heart,  and  puri- 
"  fieth  the  conscience,  from  that  which  is  dead  and  unclean,  in  that 
"  is  God's  delight ;  and  in  that  which  is  melted,  broken  and  purified 
"  by  it."]«Ci|— V.  16,  17.     Vol.iv.  p.  129,  130. 

We  have  next,  a  quotation  from  Isaac  Pennington's  answer  to 
such  as  objected  that  the  Quakers  preached  a  new  way,  &c.  We 
shall  quote  the  paragraph  at  length,  that  the  author's  meaning  may 
be  better  understood. 

"  Object.  It  is  objected  against  us,  that  this  which  we  testify  to, 
hold  forth,  and  practice,  is  a  new  way,  sprung  up  of  late,  never 
known  nor  heard  of  in  the  world,  till  some  few  years  ago. 

Ans.  The  Light  eternal,  when  it  shineth  out  of  the  darkness,  af- 
ter the  great  apostacy  from  the  spirit  and  life  of  the  apostles,  is  new 
indeed  to  those  that  were  overwhelmed  and  buried  in  the  darkness 
of  the  night,  and  so  never  saw  or  heard  of  it  before  ;  but  it  is  not  new 
in  itself,  but  the  same  that  it  was  from  the  beginning.  |G="["  This 
Seed  of  life,  this  Seed  of  blessing,  is  the  same  that  was  promised  at 
first  to  bruise  the  serpent's  head.  The  same  which  was  promised 
to  Abraham  when  the  gospel  was  preached  to  him.  The  same  that 
saved  all  (that  believed  in  it)  under  the  law;  for  it  was  not  the 
types  and  shadows,  and  outward  ordinances,  which  saved  the  soul 
then,  but  the  Seed,  who  was  the  Saviour  from  the  beginning,  and  is 
the  Saviour  all  along,  even  to  the  end  :  and  it  was  the  same,  which 
was  the  Gospel  in  the  days  of  the  Apostles.  They  preached  the 
Seed  also,  the  Word  of  faith  ;  Christ  the  way,  Christ  the  power. 
Yea  all  along  the  times  of  the  apostacy,  this  was  the  thing  that  pre- 
served the  vv'itnesses,  saving  them  from  being  swallowed  up  in 
the  darkness,  and  keeping  them  alive  in  their  testimony.  And 
there  is  no  other  thing  held  forth  now,  bj'  those  who  are  in  the 
truth,  and  raised  up  by  the  power  of  God  in  it,  to  give  testimony  to 
it.  This  is  it,  from  whence  life  hath  sprung,  in  any  that  have  fel 
life,  in  all  ages  and  geuerations.3«£3l     This  is  the  Boot  and  Off- 


135 

spring  of  David,  the  bright  and  the  morning  Star.     This  is  the  De 
sire  of  all  nations  (Oh  that  they  knew  their  desire,)  and  their  sav- 
ing health  too,  without  wliich  they  can  never  be  healed  !" — Vol.  iv. 
pages  12,  13. 

It  will  be  observed,  that  the  compilers,  by  stopping  their  quota 
tion  at  "  generations,"  have  omitted  a  very  important  part  of  Isaac 
Pennington's  definition  of  that  Holy  Seed  of  life^ -which  has  been 
the  Way  to  Salvation  in  all  ages  of  the  world.  As  the  account 
stands  in  I.  Pennington's  essay,  it  forms  a  beautiful  description  of 
Him,  who  is  "  the  way,  the  truth  and  the  life,"  and  who  declared, 
"  before  Abraham  was,  I  am."  He  is  indeed  "  the  Root  and  Off- 
spring of  David,"  an  expression  which  acknowledges  both  his  God- 
head and  manhood — the  bright  and  the  morning  Star,  the  Desire  of 
all  nations — terms  which  are  used  in  Scripture  exclusively,  to  de- 
signate Jesus  Christ  the  Eternal  Son  and  sent  of  God. 

Isaac  Pennington's  views  will  be  more  clearly  explained,  by  in- 
serting a  short  paragraph  from  the  eleventh  chapter  of  his  Essay, 
entitled  "Life  and  Immortality  brought  to  light  by  the  Gospel." — 
Speaking  of  the  appearance  of  Christ  under  the  Law,  he  says, 
"  Various  were  the  appearances  of  Christ,  sometimes  as  an  angel 
in  the  likeness  of  a  man  ;  so  to  Abraham,  and  so  to  Jacob,  when  Ja- 
cob wrestled  with  him  and  prevailed,  and  had  overcome;  so  to 
Joshua,  or  the  captain  of  the  Lord's  host,  at  his  besieging  Jericho; 
so  to  Moses  in  the  bush,  he  appeared  as  an  angel.  Acts  vii.  35,  so 
likewise  in  visions. — Those  glorious  appearances  of  God  to  the  pro- 
phets in  visions,  were  the  appearances  of  Christ;  as  particularly, 
that  glorious  appearance  of  God,  sitting  upon  a  throne,  and  in  his 
train  filling  the  temple,  and  the  Seraphims  crying  "  Holy  !  Holy  ! 
Holy  is  the  Lord  of  Hosts,  his  glory  is  the  fulness  of  the  whole 
earth  !"  Isaiah  vi.  This  was  an  appearance  of  Christ  to  Isaiah,  as 
is  manifest,  John  xii.  41.  where  the  evangelist  (relating  to  that 
place)  useth  this  expression:  "  These  things  (said  Isaiah)  when  he 
saw  his  glory,  and  spake  of  him." — So  he  was  the  Angel  of  God's 
presence,  which  went  before  the  Jews,  in  all  their  journeyings  and 
travels  out  of  Egypt,  flirough  the  sea  and  in  the  wilderness,  and  in 
the  time  of  the  judges  ;  and  wrought  all  their  deliverances  for  them 
as  is  signiiied,  Isaiah  Ixiii.  9.  "  In  all  their  afflictions  he  was  af- 
flicted, and  the  angel  of  his  presence  saved  them,"  &c.  So  with  the 
three  children,  he  appeared  in  the  midst  of  the  fiery  furnace,  "  in 
a  form  like  the  Son  of  God'"' — as  Nebuchadnezzar  judged.  Dan. 
iii.  25."— Vol.  iv.  p.  94. 

From  the  manner  in  which  the  primitive  friends  used  the  term 
Seed,  to  denote  that  holy  gift  of  light  and  grace  which  in  some  mea- 
sure was  vouchsafed  to  mankind,  under  the  former  dispensations, 
but  more  fully  and  gloriously  in  this  gospel  day ;  asserting  that  it 
had,  in  all  ages  been  the  Saviour  of  men,  they  were  accused  of  de- 
nying that  the  promise  made  to  Adam,  foretold,  or  was  fulfilled  in, 
the  coming  of  Jesus  Christ  in  the  flesh.  Thus  the  "  Snake  in  the 
Grass,"  p.  140,  says,  "They  have  evaded  the  most  express  texts, 
for  Christ's  humanity,  even  that.  Genesis  iii.  15.  his  being  the  Seed 
of  the  woman  :  they  allegorize  that  too,  into  a  spiritual  sense,  quUe 


136 

away  from  the  letter,  and  to  mean  nothing  else  in  the  world,  but 
their  light  within."  To  which  the  author  of  the  Switch  replies, — ■ 
"  We  have  not  evaded  any  text  of  Scripture  for  Christ's  hunjanity, 
therefore  not  that  of  Genesis  iii.  15.  wherein  HE  is  testified  of,  as 
the  Seed  of  the  woman  :  Nor  have  we  allegorized  it  into  a  spiritual 
sense,  beyond  the  authority  of  express  texts  of  Scripture,  much  less 
quite  away  from  the  letter  ;  but  as  ive  noiv  do,  so  we  alwaxjs  since  a 
■people,  have  owned  that  it  did  mean  something  more  than  the  mani- 
festation of  the  Spirit  or  Light  of  Christ  in  man." 

The  Snake  to  prove  his  charge,  quoted  a  paragraph  from  W.  P's. 
Christian  Quaker  (see  works.  Vol.  i.  p.  572.)  i,n  which  he  states  that 
as  the  serpent  was  a  spirit,  so  nothing  could  bruise  his  head,  but 
something  internal  and  spiritual,  &c.  The  author  of  the  Switch 
recites  the  passage,  and  adds — 

"  Thus  W.  P.  from  which  the  Snake  says,  his  consequence  is,  that 
that  the  promised  Seed,  was  not  any  person,  but  a  principle.  "SVhich 
consequence  is  falsely  drawn  by  the  Snake  from  W.  P's.  words  ;  the 
consequence  of  them  being  more  truly,  that  the  promised  Seed  was 
not  only  that,  but  also  a  principle  of  light,  life  and  power,  which  I 
shall  now  further  show,  as  it  is  also  declared  by  T.  Ellwood  (Truth 
Defended, p.  113, 114.)  "That  the  scope  and  design  of  W.P.  in  those 
words,  was  to  prove,  against  his  opponents,  that  the  Son  of  God, 
who  in  the  fulness  of  time  took  upon  him  a  body  of  flesh,  in  which 
he  suffered  on  the  cross,  was,  and  was  properly  called,  Christ,  be- 
fore he  appeared  in  that  outward  body  ;  which  his  opponents  de- 
nied, not  owning  Christ  as  Christ,  to  have  any  existence  before  that 
body,  which  was  born  of  the  virgin,  but  confining  Christ  to  <hat 
body.  And  because  all  acknowledge,  the  promised  seed,  to  be 
Christ,  William  Penn  used  that  as  a  medium  to  prove  that  Christ 
was  before  that  outward  appearance.  Now  this  affirming  Christ  to 
be  the  Seed,  and  that  seed  to  be  inward  and  spiritual,  is  not  a  de- 
nial of  Christ  having  a  bodily  existence  without  us,  for  \\e.may  have, 
and  hath,  a  bodily  existence  without  us  ;  and  yet  may  be,  and  is, 
spiritually  within  us  :  it  is  true  he  denied,  that  that  body,  which 
Christ  had  from  the  virgin,  strictly  considered  as  such  was  the 
Seed,  and  he  gave  divers  reasons  for  it,  and  which  are  mentioned 
page  94,  &c." 

"  From  the  consequence,  which  the  Snake  hath  falsely  drawn  from 
W^illiam  Penn's  words :  viz.  that  the  Seed  is  not  a  person  but  a 
principle  ;  He  goes  on  fighting  against  the  bugbear  which  himself 
hath  conjured  up,  and  declares  it  to  be  a  supposition  of  so  perni- 
cious a  nature,  that  it  unchristians  any  who  hold  it ;  for  the  faith 
of  christians  is  built  upon  that  man  Jesus  Christ,  as  the  seed  pro- 
mised to  bruise  the  serpent's  head. 

"  His  supposition,  so  far  as  respecting  us,  the  Quakers,  and  Wil- 
liam Penn,  in  particular,  is  false  :  "  For  we  believe  the  manhood  of 
Christ,  gloriously  united  with  the  Godhead,  to  be  the  Seed  promised, 
Genesis  iii.  15  ;  and  also  that  that  Seed,  being  of  a  divine  and  spi- 
ritual nature,  did  inwardly  work  against  the  serpent,  and  did  bruise 
his  head,  and  break  his  strength  and  power  in  some  measure,  in  the 
holy  men  and  women,  in  all  generations."  (T.  E.  Truth  Defended, 


137 

page  1 14. ;)  and  by  this,  their  inward  experience  of  his  spirit  and 
power,  he  was  the  object  of  their  ftiith,  to  be  made  manifest  in  God's 
due  time.  And  he  isnow,the  object  of  the  faith  of  all  true  Christians ; 
not  only  as  born  of  the  virgin,  &c.  but  also  as  known  and  witnessed 
in  his  inward  and  spiritual  appearance  in  man,  to  bruise  the  ser- 
pent's head,  power  and  strength,  wliich  has  had  dominion  and  rule 
in  man.  io  tliis  sense,  our  Saviour  himself,  does  also  explain  the 
spiritual  nature  of  the  seed,  the  Word  of  God,  Luke  viii.  11." — 
ifwitchfor  the  Snake,  pages  212  to  215. 

The  next  quotation  of  the  compilers  from  I.  Pennington,  is  insert- 
ed on  page  45,  of  their  pamphlet.  It  is  from  an  essay  entitled  "  An 
Examination  of  the  Grounds  and  Causes  which  are  said  to  induce 
the  Court  ot  Boston,  to  make  that  order  or  law  of  banishment  upon 
pain  of  death,  against  the  Quakers."  To  the  charge  that  they  deny 
the  person  of  Christ,  he  replies,  as  quoted  by  the  compilers,  viz : 

IC?'["Tliey,  [the  Quakers,]  believe  that  Christ  is  the  eternal 
*'  Light,  Life,  Wisdom,  and  Power  of  God,  which  was  manifested  in 
"  that  body  offiesh  which  he  took  of  the  virgin:  that  he  is  the  King, 
"Priest,  and  Prophet  of  his  people,  and  saveth  them  from  their  sins 
<'  by  laying  down  his  life  for  them,  and  imputing  his  righteousness 
^^to  them;  yet  not  without  revealing  and  bringing  forth  the  same 
"  righteousness  in  them,  which  he  wrought  for  them.  And  by  ex- 
"  perience  they  know,  that  there  is  no  being  saved,  by  a  belief  of  his 
"  death  for  them,  and  of  his  resurrection,  ascension,  intercession,, 
"  &c.,  without  being  brought  into  a  true  fellowship  with  him  in  his 
'•death,  and  without  feeling  his  immortal  seed  of  life  raised  and 
"  living  in  them.  And  so  they  disown  the  faith  in  Christ's  death, 
"  which  is  only  received  and  entertained,  from  the  relation  of  the 
''  letter  of  the  scriptures,  and  stands  not  in  the  divine  power,  and 
•'  sensible  experience  of  the  begotten  of  God  in  the  heart. 

"  Now  they  distinguish  according  to  the  scriptures,  between  that 
"  which  is  called  the  Christ,  and  the  bodily  garment  which  he  took.* 
"  The  one  was  ilesl),  the  other  spirit.  '  The  flesh  protiteth  nothing, 
"  (saith  he,)  the  spirit  quickeneth,and  hethateateth  me  shall  live  by 
"  me,  even  as  1  live  by  the  Father,' John  vi.  57,  63.  This  is  theman- 
"  na  itself,  the  true  treasure  ;  the  other,  but  the  visible  or  earthen 
"  vessel  which  held  it.  The  body  of  flesh  was  but  the  veil,  Heb.  x.  20. 
"  The  eternal  life,  was  the  substance  veiled.  The  one  he  did  partake 
"  of,  as  the  rest  of  the  children  didj  the  other  was  he  which  did  par- 
"  take  thereof,  Heb.  ii.  14.  The  one  was  the  body  which  was  prepared 
"Jfor  the  life,  for  it  to  appear  in, and  be  made  manifest,  Heb.  x.  5.  The 
"other  was  the  life  or  light  itself,  for  whom  tiie  body  was  prepared, 
"  who  took  it  up,  appeared  in  it  to  do  the  will,  Psal.  xl.  7,  8,  and  was 
"  made  manifest  to  those  eyes  which  were  able  to  see  through  the 
"  veil,  wherewith  it  was  covered,  John  i.  14."]«0|  Vol.  i.  page  360. 
It  needs  not  much  comment,  to  convince  any  reasonable  person, 
who  has  any  acquaintance  with  the  doctrines  of  Elias  Hicks,  that 
this  extract  from  I.  Pennington,  is  totally  at  variance  with  them. 

•  We  have  already  given  an  explanation  of  the  meaning  of  the  early  Qua- 
kers, in  the  use  of  the  words  garment  and  veil.     See  our  112th  page. 

S 


138 

It  is  one  that  we  should  have  selected  to  show  that  he,  [E.  H.]  had 
swerved  from  the  ancient  faith  of  the  Quakers.  I.  Pennington  de- 
clares in  it,  their  belief  in  the  Eternity,  Divinity,  and  Manhood  of 
the  Lord  Jesus  Christ — acknowledging  his  miraculous  conception — 
his  laying  down  his  life  a  sacrifice  for  sinners,  and  imputing  his 
righteousness  to  believer?,  "yet  not  without  revealing  and  bringing 
forth  the  same  righteousness  in  tliem,  which  he  wrought  for  them  ;" 
and  that  he  is  the  King,  Priest,  and  Prophet  of  his  people.  How  differ- 
ent is  this  christian  belief,  from  the  notions  of  Elias  Hicks,  who  de- 
nies the  divinity,  the  miiaculous  conception,  and  the  atonement  of 
Jesus  Christ,  and  declares  the  doctrine  of  the  imputation  of  his  right- 
eousness to  be  wicked  and  absurd. 

I.  Pennington  says,  the  Quakers  disown  that  faith  in  Christ's  death, 
which  is  only  received  and  entertained  from  the  letter  of  the  scrip- 
tures ;  and  stands  not  in  the  divine  power  and  sensible  experience 
of  'he  begotten  of  God  in  the  heart.  The  compilers  have  made  the 
V'ord  rfisoiC/'?i  emphatical,  as  though  they  would  make  it  appear  that 
the  Quakers  denied  all  faith  in  tlie  blood  of  Christ — but  it  alludes 
only  to  that  mere  literal  faith,  which  is  not  accompanied  by  works 
of  obedience;  and  while  they  reject  this,  they  have  always  sincere- 
ly owned  that  faith  in  the  propitiatory  sacrifice,  mediation,  and  in- 
tercession of  our  blessed  Lord,  which  rfoes  stand  in  the  divine  power 
and  sensible  experience  of  the  Holy  Spirit.  This  Elias  Hicks  re- 
jects, and  consequenly  denies  and  condemns  that  very  doctrine  which 
the  "  primitive  Friends,"  so  strongly  recommended. 

The  next  extract  is  found  in  an  essay  entitled,  "Some  Queries 
concerning  Christ  and  his  appearances;  his  taking  upon  him  flesh, 
&c."  which  he  thus  commences  : 

"Query  1. — "Whether  there  was  not  a  necessity  of  Christ's  taking 
upon  him  our  flesh,  for  the  redemption  of  those  that  had  sinned,  and 
the  satisfaction  of  the  justice  offended  ? 

"  Query  '2. — Whether  the  Father  did  not,  accordingly,  prepare  a 
body  for  him,  to  do  his  will  in  all  things  in  ;  and  jmrticulariy  Xo  offer 
up  to  him,  the  acceprable  sacrifice  for  the  sins  of  the  whole  world  9 

"  Query  3. — Whether  it  was  not  necessary,  in  this  respect  also, 
that  Christ  should  take  upon  him  our  flesh,  that  he  might  have  expe- 
rience of  our  temptations,  and  infirmities,  and  become  a  merciful  and 
faithful  High  Priest  and  Intercessor  for  us? 

"  Query  4. — Wherein  lay  the  value  and  worth  of  his  sacrifice,  and 
of  all  he  did?  Did  it  lie  chiefly  on  the  thing  done,  or  in  the  life 
wherein  he  did  it ;  in  that  he  did  it,  in  the  pure  faith  afid  obedience 
to  the  Father,  He  became  obedient  unto  death,  even  the  death  of 
the  cross  ;  and  he,  through  the  Eternal  Spirit,  offered  himself  without 
i-pot  to  God. 

"Query  5. — What  was  He,  for  whom  the  Father  prepared  a  bo- 
dy, and  who  took  it  up  to  do  the  will,  and  did  the  will  in  it  ?  Was 
lie  not  the  Arm  of  God,  the  power  of  God,  the  Saviour  and  Salvation 
of  God,  the  Jesus  and  Christ  of  God  ?" — Vol.  iii.  pages  45,  46. 

The  compilers  have  selected  as  best  adapted  to  their  purpose,  the 
twenty-fourth  Query,  viz  : 

|C?'["Is  not  the  substance,  tlje  life,  the  anointing,  called  Christ, 


139 

••■  wherever  it  is  found  ?  Doth  not  the  name  belong  to  the  whole  body, 
"  (and  every  member  in  the  body,)  as  well  as  to  the  Head  ?  Are  they 
"not  all  of  one;  yea,  all  one  in  the  anointing?  Was  not  this  the 
"•great  desire  of  his  heart  to  the  Father,  that  they  all  might  be  one, 
"  even  as  the  Father  and  Christ  were  one,  John  xvii.  21,  23?  And 
"  so  being  one  in  the  same  spirit,  (one  in  the  same  life,  one  in  the 
•'  same  divine  nature,  2  Peter,  i,  4,  even  partakers  of  God's  holi- 
"  ness,  Ileb.  xii.  10.)  Christ  is  not  ashamed  to  call  them  brethren, 
"  Heb.  ii.  11.  nor  is  the  apostle  ashamed  to  give  them  tiie  name 
*' Christ,  together  with  him,  1  Cor.  xii.  12.  The  body  is  the  same 
"  with  the  head,  one  and  the  same  in  nature  ;  and  dotli  not  the  name 
"  belong  to  the  nature  in  the  whole  ?  So  that  the  name  is  not  given 
"  to  the  vessel,  but  to  the  natuie,  to  the  heavenly  treasure,  to  that 
*'  which  is  of  him ^  in  the  vessel,  to  that  which  the  Lord  from  Heaven 
"begets  in  his  own  image,  and  likeness  of  his  own  substance,  of 
"  his  own  seed,  of  his  own  spirit  and  pure  life"]i30i  ^ol.  iii.  page 
54. 

I.  Pennington,  as  is  very  plain  to  be  understood,  is  here  speaking 
of  the  oneness  in  nature,  of  that  spirit  or  grace  of  God,  which  is  in 
the  hearts  of  all  true  believers,  and  of  their  uniti/  in  it.  Thus  he 
says,  they  are  one  in  the  anointing,  in  the  divine  life  and  nature ; 
and  thf  divine  anointing,  life  or  nature,  is  one  in  all.  The  name, 
Christ,  he  says,  is  not  given  to  the  vessel — to  tlie  creature,  but  to  the 
heavenly  treasure,  which  we  have  in  our  earthen  vessels  ;  and  hence 
he  cites  the  Apostle's  expression,  in  Corinthians,  to  show  that  he 
gives  this  divine  spirit  or  nature  in  all,  the  same  name,  calling  it 
Christ ;  the  same  in  nature,  but  not  in  degree,  in  the  Head  and  all  the 
members.  The  text  is,  "  For  as  the  body  is  one  and  hath  many 
members,  and  all  the  members  of  that  one  body,  being  many,  are 
one  body;  so  also  is  Christ,  for  by  one  spirit  we  are  all  baptised  in- 
to one  body." — 1  Cor.  xii.  12. 

The  compilers  have  italicised  tjje  word  Christ,  where  I.  Penning- 
ton speaks  of  its  applicatfon  to  tlie  body  or  church  of  Christ,  by  the 
Apostle;  as  tlmugh  theyWouhl  have  us  tliink,  he  thereby  meant  to 
equal  men  with  their  Saviour;  but  that  I.  Pennington  was  very  far 
from  any  such  intention,  is  obvious  from  the  glorious  attributes  which 
he  gives  him,  in  the  extracts  we  have  already  made,  as  well  as  the 
following  quotation  out  of  the  same  essay. 

"  Now,  as  the  Father  sent  the  Son,  and  yet  was  with  and  in  the 
Son  ;  so  the  Son  seiuling  the  spirit,  he  also  is  with  and  in  the  spirit. 
And  as  it  is  the  Father's  will,  that  the  same  honour  be  given  to  the 
Son,  as  is  given  to  Him;  so  it  is  the  Son's  pleasure,  that  the  same 
honour  be  given  to  his  spirit,  as  is  given  to  him.  Ye;i,  as  he  that  will 
worship  the  Father  must  worship  the  Son,  must  come  to  him  in  the 
Son,  must  appear  before  him  in  the  Son,  must  reverence  and  kiss 
the  Son,  so  he  that  will  come  to  Christ,  ivill  worship  him,  must 
come  to  him  in  the  spirit,  must  bow  to  him  in  the  spirit.  Yea,  he 
that  will  know  and  worship  Christ  in  his  fulness,  (in  the  majesty  of 
his  glory,  dominion  and  power,)  must  learn  to  bow,  at  the  lowest 
appearance  of  his  light  and  spirit,  even  at  the  very  feet  of  Jesin} 
hn-  that  is  the  lowest  part  of  the  body." — Vol.  iii.  page  50. 


140 

The  early  opponents  of  the  Society  of  Friends  charged  them  with 
applying  the  name  Christ,  to  the  members  of  his  church,  as  mean« 
ing  to  equal  them  with  him,  the  Holy  Head ;  but  they  always 
positively  denied  any  such  meaning.  Thus,  the  Snake  say?,  page 
125,  "But  for  the  same  reason,  they  take  the  name  Christ  to 
themselves,  and  say  that  it  belongs  to  them,  as  well  as  to  Jesus,"  &c. 
To  which  Joseph  Wj'eth  thus  replies ;  "  Jesus  Christ,  when  he  ascend- 
ed upon  high, he  led  captivity  captive,  and  did  give  gifts  unto  men  j 
the  gifts  of  his  holy  spirit,  of  which  the  apostle  hath  testifred,  Ephes. 
iv.  7.  But  unto  every  one  of  us  is  given  grace,  according  to  the 
measure  of  the  gift  of  Christ.  Thus  much,  we  have  often  declared^ 
and  that  truly:  but  it  is  falseh/  said  and  charged,  that  we  take  the 
name  of  Christ  to  ourselves,  or  say  it  belongs  to  us  in  any  other  man- 
ner than  in  these  and  other  scriptures  is  mentioned.  We  say  that 
Christ,  by  his  ascension  into  glory,  hath  given  the  gift  of  his  spirit 
to  men,  to  which,  as  they  are  obedient,  they  will  witness  the  power 
of  the  spirit  of  Christ  in  them,  to  bring  e\ery  thought  into  subjec- 
tion;  and  when,  through  the  assistance  of  this  spirit,  they  thus  have 
got  the  victory  over  their  own  corruptions  and  lusts,  they  will  truly 
say,  It  is  no  more  I,  but  Christ  in  me;  yet  the  name  Christ  cannot 
hereby  be  supposed  to  belong  to  such,  nor  was  it  ever  said  by  any  of 
uSf  that  it  did  belong  to  us,  in  such  manner  as  to  Jesus;  for  to  him 
it  belongs  by  origination,  to  us  only  by  participation,  througl)  him:  for 
he,  by  partaking  of  our  nature,  made  thereby  mankind  partakers  of  his 
spirit;  (I  say  this  with  respect  to  the  generality  of  the  gospel  dis- 
pensation, for  there  were  many  particular  persons,  not  within  the 
covenant  of  the  law  in  the  time  of  the  law,  who  had  manifestations 
of  the  spirit  of  Christ,)  and  in  no  other  sense  have  we  ever  taken 
the  name  of  Christ  to  ourselves." — Switch,  page  194. 

To  the  same  unfounded  accusation  George  Whitehead  replies: 

"  But  even  in  the  same  article,  quoted  against  me,  I  do  not  allout 
any  member  to  be  called  Christ,  bj^t  e;j£pressly  disallow  it,  though  I 
confess  how  Christians  have  some  interest  ft  his  name,  but  not  to  be 
called  Jesus,  but  Christians.  The  explanatory  part  of  my  confes- 
sion in  the  said  tenth  article,  disingenuously  left  out  by  this  scoffer, 
is  in  these  words,  viz.  But  tliat  the  divine  anointing,  (to  which  name 
Christ  hath  relation,)  virtually  is,  in  some  measure  or  degree,  afford- 
ed to  every  member  of  his  body,  but  not  so  amply  as  to  him,  the 
head;  nor  for  any  member  to  be  called  Christ,  but  a.CIiristian,  be- 
cause Christ  received  the  anointing,  the  Holy  Spirit,  not  by  measure, 
but  in  fulness,  and  because  he  is  the  Head  of  the  body,  the  church."— 
Supplement  to  the  Switch,  page  490. 

To  the  charge  that  the  Quakers  give  to  themselves,  and  to  one 
another,  the  most  peculiar  titles  of  Christ,  as  that  of  the  Branch, 
and  the  Star,  and  the  Son  of  God,  &c.  George  Whitehead  re- 
plies : 

"  Here  this  credulous  adversary  has  accepted  and  promoted 
Bugg's  false  quotation  and  charge  against  us,  though  over  and  over 
detected,  as  fiis  notorious  refuted  lies,  which  this  adversary  is,  (as 
'tis  told  him  in  the  Antidote,)  so  shamefully  credulous  of;  and  that 
we  positively  deny  ^mi]^  those  peculiar  titles  of  Christ,  to  ourselves. 


141 

or  to  one  another,  (as  he  falsely  prate?,)  and  Bugg  has  been  over  and 
over  charged  therewith,  and  cannot  prove  them,  (i.  e.  that  we)  give 
those  said  titles  either  to  G.  Fox,  or  to  one  another  ;  and  that  George 
Fox  is  not  so  much  as  mentioned  in  that  epistle  of  E.  Burroughs,  out 
of  which  those  titles,  the  Branch,  the  Star,  and  the  Sun  of  Righte- 
ousness, are  taken,  which  are  peculiar,  and  intended  to  Christ,  and 
no  other." — Ibid,  pages  510,  511. 

The  next  extract  from  I.  Pennington  is  the  same  as  repeated  on 
pao-e  30  of  the  pamphlet,  and  on  which  we  have  already  comment- 
ed, see  page  118. 

At  the  bottom  of  page  47,  the  compilers  present  us  with  a  short 
quotation,  contradicting  the  notions  of  Elias  Hicks  respecting  the  of- 
fering of  Christ.  In  reply  to  the  question,  "  What  if  there  be  diso- 
bedience?" I.  Pennington  answers: 

|Ci^["  The  seed  itself  cannot  disobey,  but  the  vessel  in  which  it  is 
"  sown,  and  to  which  it  is  united,  may  prove  weak,  frail,  brittle,  yea, 
"  sometimes  stubborn  ;  the  weight  and  chastisement  whereof,  the  seed 
"  also  bears,  and  in  patient  suffering,  helps  and  cleanses  the  vevssel, 
"  through  the  virtue  of  the  blood  of  Jesus,  which  is  felt  in  the  seed 
"  which  comes  from  Jesus.  And  here  is  the  blood  of  sprinkling 
"  known,  in  the  soul,  which  cleanses  the  conscience  from  dead  works, 
"and  washes  away  the  iniquity  thereof."]aO|Vol.  ii.  page  338. 

This  is,  indeed,  a  beautiful  illustration  ot  the  doctrine  of  the  re- 
mission of  sins  for  Christ's  sake.  The  Holy  Spirit  of  Christ  cannot 
sin  ;  but  if  a  man  sin,  and  repent  thereof,  this  blessed  seed  bears  the 
weight  and  chastisement  of  the  sin,  and  by  its  own  divine  power  ap- 
plies the  cleansing  efficacy  and  virtue,  of  the  precious  blood  of  Christ 
to  the  soul,  thereby  washing  it  from  the  guilt  and  stain  of  transgres- 
sion. Hence  he  says,  that  the  virtue  of  the  atoning  blood  ot  Christ, 
"is  felt  in  the  seed  which  comes  from  Jesus;'  now  can  those  who 
deny  the  efficacy  and  virtue  of  this  blood,  and  say  they  have  no 
kind  of  knowledge  of  it,  and  do  not  see  how  it  can  expiate  their 
sins;  can  these,  be  "  in  that  seed  which  comes  from  Jesus,"  since  1. 
Pennington  says  it  is  in  this,  tliat  the  virtue  of  the  blood  is  fclt.^— - 
The  compilers  have  italicised  the  word  ^^  virtue,"  in  the  expression, 
"through  the  virtue  of  the  blood  of  Jesus."  This  is  well,  it  will 
serve  to  show,  more  clearly,  the  great  contrast  between  the  doctrines 
of  Isaac  Pennington,  and  those  of  Klias  Hicks,  who  denies  that  it 
has  any  virtue  in  it. 

At  the  top  of  page  48  of  the  pamphlet,  we  have  a  short  extract 
from  an  essay  of  1.  Pennington,  entitled  "  A  Treatise  concerning 
God's  Teachings  and  Christ's  Law.  The  compilers  not  having  quo- 
ted enough  to  give  the  proper  meaning  of  the  author,  we  shall  insert 
the  whole  paragraph,  enclosing  the  part  copied  by  them  in 
brackets,  marked  with  a  hand.  It  i*  from  the  eighth  chapter,  "  Con- 
cerning Christ's  Righteousness,  which  is  the  righteousness  of  all  his 
Saints." 

"  Christ  is  the  Head,  his  saints  tlie  body ;  and  do  they  not  all  par- 
take of  one  nature,  one  spirit,  one  virtue,  one  life,  one  righteousness  ? 
Doth  not  Christ  give  tliem  of  his  own  righteousness,  even  of  (he 
righteousness  which  his  Father  gave  him?    And  is  not  that  righte- 


142 

ousncss  which  Christ  giveth  them,  their  righteousness?  What  was 
Christ's  righteousness?  Was  it  not  the  righteousness  of  God  reveal* 
ed  in  him,  communicaled  to  him,  and  made  his?  And  what  is  their 
righteousness?  Is  not  the  same  righteousness  revealed  in  them, 
communicated  to  them,  and  made  theirs,  in  and  by  Christ  ?  Are  not 
they  made  partakers  of  the  divine  nature,  in  and  through  him  ;  and 
made  the  righteousness  of  God  in  him?  |c?^[Christ  trusted  his 
"  Father,  and  obeyed  his  Father  in  all  things.  Now  was  not  that 
"an  effect  of  the  righteous  nature  and  spirit  of  his  Father  in  him? 
"  '  He  became  obedient  unto  death,  even  the  death  of  the  cross' — and 
"Oh!  how  was  his  Father  pleased  therewith!  Did  not  he  say  to 
"him,  as  to  Abraham  in  the  like  case?  'Because  thou  hast  done 
"  this  thing,  in  blessing  I  will  bless  thee,],;£:3|  and  in  multiplying  I 
will  multiply  thy  seed,  and  thou  shalt  see  of  the  travail  of  thy  soul 
and  be  satisfied:'  for  theu  shalt  not  only  gather  the  'dispersed  of 
Israel;'  but  'inherit  the  Gentiles'  also;  'and  have  the  uttermost 
parts  of  the  earih  for  thy  possession.'" — Vol.  iv.  pages  303,  304. 

Let  the  reader  particularly  notice  the  unhandsome  manner  in 
which  the  compilers  have  treated  this  worthy  christian.  They  close 
their  quotation  from  liis  essay  with  an  See.  stopping  at  a  semicolon, 
in  the  midst  of  an  important  sentence,  where  I.  Pennington  is  ex- 
pressing the  Father's  good  pleasure  in  the  obedience  of  the  Son,  in 
offering  up  his  precious  life,  a  sacrifice  for  sinners;  and  is  reciting, 
and  applying  to  Christ,  some  of  those  beautiful  passages  in  tiie  Pro- 
phets, where  the  propitiatory  offering,  and  subsequent  glory  and  do- 
minion of  our  blessed  Lord  are  so  clearly  set  forth.  Such  omissions 
evince,  but  too  clearly,  that  the  compilers  are  willing,  on  all  occa- 
sions, to  rob  the  Saviour  of  those  sublime  expressions,  which  char- 
acterize him  as  the  mighty  God,  and  the  Prince  of  Peace. 

As  the  compilers,  in  the  course  of  their  extracts,  have  evinced  a 
determination  to  make  it  appear,  if  possible,  that  Isaac  Pennington 
allegorized  away  the  outward  offering  of  the  body  of  Jesus  Christ 
for  sin,  and  esteemed  that  body  no  more  than  common  flesh  and 
blood ;  we  think  it  proper  to  quote  some  observations  of  I.  Penning- 
ton's, in  reply  to  Thomas  Hicks,  who  most  unjustly  accused  iiim  of 
the  same  unchristian  sentiments. 

"In  the  second  part  of  Thomas  Hicks'  '  Dialogues,'  called  '  Con- 
tinuation,' page  4,  he  niaketh  his  personated  Quaker  speak  thus  : 
'  Thou  sayest  we  account  the  blood  of  Christ,  no  more  than  a  com- 
mon thing;  yea,  no  more  than  the  blood  of  a  common  thief.'  To 
which  he  makes  his  personated  christian  answer  thus:  'Isaac  Pen- 
nington, (who  I  suppose  is  an  approved  Quaker,)  asks  this  question; 
Can  outward  blood  cleanse?  Therefore,  saith  he,  we  must  inquire, 
whether  it  was  the  blood  of  the  veil,  that  is,  of  the  human  nature,  or 
the  blood  widiiii  the  veil.  viz.  of  that  spiritual  man,  consisting  of 
flesh,  blood,  and  bones,  which  took  on  him  the  veil,  or  human  na- 
ture. It  is  not  the  blood  of  the  veil,  that  is  but  outward  ;  and  can 
outward  blood  cleanse?'" 

I.  Pennington,  after  noticing  Thomas  Hicks'  unfairness,  in  mak- 
ing him  speak  ichat  he  never  intended,  respecting  the  spiritual  man, 
Christ  Jesus,  &c.  adds — 


143 

'•  And  then,  besides  his  alterations  at  the  beginning,  putting  in  only 
tour  words  of  my  query,  and  leaving  out  that  which  next  follows, 
(which  migfit  have  manifested  my  drift  and  intent  in  them,)  he  puts 
in  an  affirmation  which  was  not  mine,  in  these  his  own  words:  'It 
is  not  the  blood  of  the  veil,  that  is  but  outward;'  and  then  annexetb 
to  this  affirmation  of  his  own,  the  words  of  my  former  query,  '  Can 
outward  blood  cleanse?"  as  if  these  words  of  mine,  (can  outward 
blood  cleanse,)  did  necessarily  infer,  that  the  blood  of  Christ  is  but  a 
common  thing. 

"  Herein  he  represents  me  ivicked,  and  makes  me  speak,  by  his 
changing  and  adding,  that  which  never  was  in  my  heart,  and  the 
contrary  whereto,  I  have  several  times  affirmed  in  that  very  book, 
where  those  several  queries  were  put,  out  of  which  he  forms  this  his 
own  query,  giving  it  forth  in  my  name.  For  in  the  tenth  page  of 
that  book",  beginning  at  line  third,  I  positively  affirm  thus;  That 
Christ  did  oftlsr  up  the  flesh  and  blood  of  that  body,  (though  not  only 
so,  for  he  poured  out  his  soul,  he  poured  out  his  life)  a  sacrifice  or  of- 
fering for  sin,  a  sacrifice  unto  the  Father,  and  in  it,  tasted  death  for 
every  man  ;  and  that  it  is  upon  consideration,  (and  through  God's  ac- 
ceptance of  this  sacrifice  for  siji,)  that  the  sins  of  believers  are  pardon- 
ed, that  God  might  be  just,  and  the  justiiier  of  him  who  believeth  in  Je- 
sus, or  who  is  of  the  faith  of  Jesus.  Is  this  common  flesh  and  blood? 
Can  this  be  affirmed  of  common  flesh  and  blood?  Ought  not  he  to  have 
considered  this ;  [and  ought  not  the  compilers  too,]  and  other  passages 
in  my  book,  of  the  same  tendency,  ajid  not  thus  have  reproached  me, 
and  misrepresented  me  to  the  world?  Is  this  a  christian  spirit;  or 
according  to  the  law  or  prophets,  or  Christ's  doctrine  ?  Doth  he 
herein  do  as  he  would  be  done  by?  Oh !  that  he  had  a  heart  to  con- 
sider it ! 

"I  might  also  except  against  these  words;  <=  Human  nature,' 
(which  he  twice  putteth  in,)  being  not  my  words,  nor  indeed  my 
sense ;  for  by  human  nature  as  I  judge,  is  understood  more  than  the 
body  ;  whereas  I,  by  the  word  veil,  intended  no  more  than  the  flesh, 
(or  outward  body.)  whicli  in  scripture,  is  expressly  so  called,  Heb, 
X.  20,  "  through  the  veil,  that  is  to  say,  his  flesh." — Vol.  iii.  pages 
406,  407,  408. 

In  the  preface  to  this  reply  to  the  aspersions  of  Thomas  Hicks, 
I.  Pennington  says,  "  I  have  had  experience  of  that  despised  people, 
[the  Quakers.!  for  many  years,  and  I  have  often  heard  them,  eveii 
the  ancient  ones  of  them,  own  Christ  both  imvardly  and  outivardly. 
Yea,  I  heard  one  of  the  ancients  of  them,  thus  testify  in  a  public  meet- 
ing, many  years  since,  that  if  Christ  had  not  come  in  the  flesh,  in 
the  fulness  of  time,  to  bear  our  sins,  in  his  oivn  body  on  the  tree, 
and  to  ofter  himself  up  a  sacrifice  for  mankind,  all  mankind  had  ut- 
terly perished.  Wliat  cause  then  have  we  to  praise  the  Lord  God 
for  sending  his  Son  in  the  likeness  of  sinful  flesh,  and  for  what  his 
Son  did  therein!  Oh  I  professors,  do  not  pervert  our  words,  by 
reailing  them  with  a  prejudiced  mind,  quite  contrary  to  the  drift  of 
Gad's  Spirit  by  us!  if  ye  should  thus  read  the  Holy  Scriptures,  yea, 
the  very  words  of  Christ  himself  therein,  and  give  that  wisdom  of 
yours,  which  fights  against  «■?,  scope  to  comment  upon  them,  and 


144 

perverts  them  after  this  manner,  what  a  strange  and  hideous  appear- 
ance of  untruth  and  contradiction,  to  the  very  scriptures  of  the  Old 
Testament,  might  ye  make,  of  that  wonderful  appearance  of  God? 
For  the  words  of  Christ  seemed  so  foolish  and  impossible  to  the 
wise  men  of  that  age,  that  they  frequently  contradicted,  and  some- 
times derided  him." — Pages  403,  404. 

This  forcible  and  earnest  expostulation  with  the  former  opponents 
of  the  Society,  is  so  directly  applicable  to  the  compilers  of  the  pam- 
phlet, that  it  forms  of  itself,  both  a  contradiction  to  the  sentiments 
which  they  would  force  upon  the  primitive  Friends,  and  a  severe, 
though  just  rebuke,  for  the  means  which  they  have  resorted  to,  in  or- 
der to  effect  their  purpose.     On  the  same  page  I.  Pennington  adds  : 

"Oh!  T.  Hicks,  dost  thou  believe  the  eternal  judgment  at  the 
great  day?  Not  outwardly  only  in  notion,  but  inwardly  m  heart .' 
Oh !  then  consider,  how  thou  wilt  answer  it  to  God,  for  saying  so 
many  things  in  the  namenf  a  people,  as  their  belief  and  words,  which 
never  were  spoken  by  any  one  of  them,  nor  ever  came  into  any  one  of 
their  hearts!.'  Innocency  in  me,  Life  in  me,  Truth  in  me,  the  chris- 
tian spirit  and  nature  in  me,  is  a  witness  against  thee,  that  thou  wro- 
test  thy  dialogues,  out  of  the  christian  nature  and  spirit  /  and  thy 
brethren,  W.  K.  and  the  rest,  who  have  stood  by  thee,  to  justify 
thee,  (or  at  least  seemed  so  to  do,)  must  take  notice  of  these  things, 
and  condemn  them  in  thee,  or  they  will  expose  themselves  and  their 
religion,  to  the  righteous  judgment  of  God,  and  of  all  who  love  truths 

and  HATE  FORGERY  AND  DECEIT." 

The  next  extract  on  page  48,  is  from  an  essay,  "Concerning  the 
True  Church,  and  Ministry;"  in  which  I.  Pennington  says,  three 
things  are  necessary;  to  the  riglit  qualification  of  true  gospel  minis- 
ters, which  he  proceeds  to  treat  of,  in  as  many  sections.  The  first 
of  these  sections,  the  compilers  have  quoted  and  joined  to  it,  only 
the  heading  of  the  second.  The  extract  does  not  appear  to  relate, 
in  any  way,  to  the  controversy  about  Elias  Hicks'  doctrines,  being 
merely  a  statement  of  the  necessity  of  a  divine  call  to  the  ministry 
of  the  gospel,  and  an  obedience  to  the  call,  in  that  ability  which 
comes  from  God. 

The  two  quotations  next  following,  on  page  53,  are  taken  from 
the  preface  to  a  treatise  entitled,  "  The  New  Covenant  of  the  Gos- 
pel distinguished  from  the  Old  Covenant  of  the  Law,"  &c.,  in  which 
the  author  sets  forth  the  great  advantage  of  reading  the  sacred  vo- 
lume, with  a  mind,  illuminated  by  a  portion  of  the  same  Holy  Spi- 
rit, that  gave  the  scriptures  forth,  and  laments  the  great  loss  which  pro- 
fessors sustain,  by  reading  them  without  this.  The  compilers  ap- 
pear to  have  quoted  the  sentences  in  their  pamphlet  with  a  view  to 
show,  that  he  considered  the  Holy  Scriprures  to  be  of  little  value, 
when  the  teachings  of  the  spirit  were  come  to,  but  in  this  L  Pen- 
nington himself  contradicts  them.  As  they  have  not  done  him  jus- 
tice in  their  quotation,  we  shall  extend  it  a  little,  in  order  to  give 
his  true  meaning. 

"  Oh  !  how  long  have  christians,  (so  called,)  wanted  the  Spirit! 
|Cr°[How  have  they  wearied  themselves,  in  running  to  and  fro, 
-about  the  letter  to  find  out  the  mind  of  God,  and  are  still  unsatis- 


145 

.'♦Bed  concerning  it,  and  even  drowned  in  fleshly  imaginations,  and 
*•  contentions  about  it.]«r::j|  They  seek  to  have  that  satisfied  which 
is  not  to  be  satisfied  :  they  seek  to  have  that  know,  which  is  not  to 
know  :  they  ofter  to  God  the  service,  faith,  and  obedience  of  that 
which  he  will  not  accept,  and  keep  that  from  him  which  he  calls  for. 
They  seek  for  the  spirit  in  the  letter^  according  to  the  manner  of 
the  law;  but  wait  not  to  feel  it  in  the  seed,  quickening  the  seed, 
raising  up  the  seed,  and  dwelling  in  the  seed,  whither  Christ  and 
his  apostles  directed  to  wait  for  it." — Vol.  ii.  pages  35,  36. 

He  goes  on  to  describe  the  various  kinds  of  knowledge,  which 
men  have  gathered  by  their  own  unenlightened  reason  and  wisdom, 
in  opposition  to  the  Holy  Spirit ;  declaring  that  the  true  knowledge 
of  God  and  of  Jesus  Christ,  which  gives  Life  Eternal,  can  only  be 
obtained  from  the  Holy  Spirit  itself:  and  then  adds: 

"  These  are  strange  things  to  the  several  generations  of  the  chris- 
tians of  this  age,  who  commonly  know  no  more  of  them,  than  ac- 
cording to  the  apprehensions  they  have  taken  in  concerning  them; 
even  from  that  tcisdom  and  understanding  which  hath  not  a  capaci- 
ty in  it,  to  receive  them^  but  must  he  destroyed^  before  these  things 
can  be  understood  aright,  1  Cor.  i.  19.  Oh,  that  ye  could  read,  ia 
the  eternal  light  of  life.  |CF'[Oh  !  christians,  christians!  Oh  I  that 
"ye  could  see  how  your  understandings  and  knowledge  from  the 
"  letter,  stand  as  much  in  your  way  as  ever  the  Jews  did  in  theirs; 
*'  and  must  be  broken  down  as  flat  as  ever  theirs  was,  before  the 
»'  foundation  of  the  kingdom  can  be  laid,  and  the  building  of  eternal 
"  life  reared  up  in  your  hearts."3,aO| 

By  closing  the  quotation  here,  the  compilers  have  left  I.  Penning- 
ton's meaning  obscure,  whereas  it  will  be  seen  by  the  following,  that 
it  was  not  the  scriptures  which  he  was  contending  against,  but  that 
knowledge  of  them,  which  opposed  the  Holy  Spirit ;  for  he  adds: 

"  Be  not  offended  at  my  zeal  for  the  Lord  my  God,  and  for  your 
souls.  It  hath  cost  me  very  dear,  what  I  testify  to  you  in  the  sim- 
plicity and  integrity  of  my  heart ;  and  this  I  know  to  be  most  cer- 
tainly true,  that  that  spirit  of  man,  which,  without  the  leadings  of 
the  eternal  light,  hath  nestled  itself  in  the  letter,  got  a  seat  of  wis- 
dom and  knowledge  there,  raised  up  a  building  from  thence,  either 
of  inward  or  outward  worship,  will  be  dissettled  and  driven  thence, 
even  by  that  very  spirit  which  gave  forth  the  letter.  '  And  when 
this  is  done,  and  God's  spirit  again  openeth  the  letter.  Oh .'  how  siveet, 
how  profitable,  how  clear,  how  refreshing,  will  it  6?,  being  read  in 
the  light  of  the  spirit,  and  in  the  faith  which  is  in  Christ  Jesus, 
which  is  begotten  in  tlie  heart  by  the  word  of  faith  which  is  nigh 
there." — Vol.  iii.  pages  35,  30,  37. 

We  have  here,  anotlier  specimen  of  the  great  injustice  of  the  quo- 
tations made  in  the  pamphlet,  and  the  violence  which  is  done  there- 
by to  the  author's  meaning. 

At  the  top  of  page  54,  we  are  presented  with  a  quotation  from  I. 
Pennington,  for  which  we  are  referred  to  his  second  volume,  page 
310.  Upon  examination,  we  find  that  the  compilers  have  taken 
parts  of  two  paragraphs  from  different  essays,  and  different  pages  of 
hia  work,  and  joined  them  together  as  one.    The  first  paragraph  is 


146 

from  ail  essay,  entitled  "  Some  Queries  to  the  Strict  and  Zealous 
Professors  of  this  ap;e,  such  as  stick  in  the  letter,  but  are  strangers 
to  the  life  and  poiver ;  to  provoke  them  to  jealousy,"  &c.,  in  which 
he  treats  of  the  superior  glory  of  this  gospel  dispensation;  and  the 
necessity  of  going  beyond  the  law  of  Moses,  into  an  obedience  to 
the  law  of  the  spirit  of  life  in  Christ  Jesus. — On  page  362,  he  says: 
"Is  there  any  uniting  with  God,  or  enjoying  of  God,  but  by  his 
spirit r  Is  there  any  receiving  of  God's  spirit,  but  within  the  heart? 
Doth  he  not  appear  there,  by  his  light,  and  in  his  power?  What  if 
God  please  to  give  forth  o  measure  of  his  eternal  light,  in  the  heart 
of  his  chosen,  to  open  that  to  them,  which  they  could  never  see  be- 
fore, and  to  bring  them  into  a  nearer  unity  with  them,  than  ever  they 
knew  before  ;  may  he  not  do  it?  Nay,  is  not  such  a  thing  needful,  to 
lielp  out  of  the  deep  and  intricate  apostacy,  wherein  have  been  so 
many  twistings  and  twinings  of  the  subtil  serpent,  about  every  step 
or  appearance  of  reformation  ;  and  to  gather  the  wandering  sheep 
who  were  scattered  up  and  down,  and  sorely  distressed  for  want 
of  the  tongue  of  the  learned,  to  speak  a  word  in  season,  to  their 
states  and  conditions?  |C7*[H[ave  not  every  sort  bent  the  scriptures, 
*'  in  the  reasonings  of  their  own  minds,  and  made  them  speak  accord- 
"  ing  to  their  own  hearts'  lusts  ?  And  is  not  every  one  wise  in  his 
"  own  eyes,  and  strong  in  his  own  tower  and  fenced  city  ?  Surely  there 
<'  was  great  need  of  an  appearance  of  the  Lord,  to  shut  out  the 
"  wisdom  of  man,  and  to  help  the  poor,  the  needy,  the  fatherless, 
"  the  weak  panting  babes.^oaC^  And  blessed  be  the  Lord  God,  who 
hath  appeared;  and  blessed  are  those,  who  have  seen  his  light,  and 
bowed  at  the  feet  of  his  living  appearance,  and  felt  the  virtue  of  his 
saving  arm,  scattering  their  lusts  and  corruptions  ;  yea,  also  raising 
up,  and  bringing  forth,  his  pure  seed  in  the  fresh  power,  dominion, 
and  authority  of  his  perfect  life,  which  reigneth  in  the  hearts,  which 
the  Lord  hath  regenerated  and  sanctified  for  ever  more." — Vol.  ii. 
pages  362,  363. 

It  will  be  remembered  that  these  queries  were  addressed  by  I.  Pen- 
nington, "To  the  Strict  and  Zealous  Professors  of  his  age,  who 
stuck  in  the  letter,  but  were  strangers  to  the  life  and  poiver."  He  is 
speaking  to  those,  whose  dependence  was  placed  entirely  upon  out- 
ward means,  for  all  the  religion  they  possessed  ;  and  who,  in  oppo- 
sition to  the  light  of  the  glorious  gospel,  which  in  a  remarkable  man- 
ner, then  appeared  in  that  nation,  were  withstanding  the  day 
of  their  visitation.  Hence  he  was  led  to  inculcate  the  necessity  of 
humbly  and  simply  receiving  the  grace  and  spirit  of  God  extended 
to  all,  declaring  that  they,  and  they  only,  who  thus  received  and 
obeyed  it,  were  true  believers  in  Christ  Jesus.  Is  it  not  too  obvi- 
ous, that  some  in  this  day,  as  well  as  in  that,  are  striving  to  "  bend 
the  scriptures,  in  the  reasonings  of  their  own  minds,  and  to  make 
them  speak"  a  language,  accordant  with  tlieir  own  impure  designs, 
and  when  they  find  the  testimony  of  those  sacred  records  too  plain 
and  positive  to  admit  of  their  false  glosses,  are  denying  it  alto- 
gether. 

For  the  remainder  of  the  paragraph,  we  must  turn  to  page  309  of 
this  volume.    It  is  taken  from  the  postscript  to  "  Some  questions 


147 

and  answers  for  the  direction,  help,  and  furtherance  of  God's  Spirit = 
ual  Israel,  &c."  In  this  postscript,  he  urges  "four  propositions 
relating  to  the  right  knowledge  of  the  things  of  God  ;"  the  first  of 
which  is,  "  That  the  knowledge  of  the  things  of  God,  comes  from 
the  Spirit,  ^is  the  scriptures  themselves  came  from,  the  Spirit,  so 
the  true  knoivledge  of  them,  is  alone  given,  to  any  man  which 
receiveth  it,  by  the  same  Spirit.  And  no  man  living  can  know 
the  mind,  of  the  words  which  the  Spirit  spake,  but  as  the  same 
Spirit  which  spake  them,  gives  the  meaning  of  them."  On  the 
same  page,  in  his  third  proposition,  he  has  the  words  quoted  by 
the  compilers,  vi?: :  "  Likewise,  |C7^[in  my  reading  of  the  scrip- 
"  tures,  I  lay  open  to  this  great  snare,  of  reading  in  my  own  will, 
"and  of  gathering  from  thence  in  mine  own  understanding,  and  so 
"growing  wise  concerning  the  things  of  God,  after  the  flesh:  for 
"  though  at  that  time,  I  was  not  without  living  knowledge,  and  ex- 
"  periences  of  God,  yet  I  knew  not  how  to  turn  from  the  death, 
"  nor  to  keep  to  the  life  ;  and  so  the  bad,  the  lean,  the  earthly,  the 
"ill-favoured,  overgrew  the  good,  and  well-pleasing  to  God,  and 
"  brought  it  into  bitter  misery  and  death.],^-:  .t  Oh  !  that  ye  knew, 
being  begotten  of  the  will  of  the  Father,  and  keeping  to  the  will  of 
the  Father,  and  receiving  the  bread  daily  from  his  hand !" — Pages 
309,  310. 

The  meaning  of  Isaac  Pennington  in  these  remarks  is  so  clear, 
that  none  but  those  who  were  determined  not  to  understand  him 
aright,  could  mistake  it.  The  evil  which  he  writes  against,  is  wrest- 
ing the  scriptures,  according  to  the  corrupt  reason  of  men,  and  turn- 
ing away  from  the  Holy  Spirit  which  livingly  opens  the  true  sense 
and  purport  of  them,  and  gives  infallible  demonstration  that  they 
are  of  divine  authority. 

Immediately  after  the  foregoing  quotation,  on  page  54,  we  have 
a  few  lines  taken  from  an  essay,  called  "  Life  and  Immortality 
brought  to  light  by  the  gospel,"  &c.  Isaac  Pennington  is  pointing 
out  the  cause  of  the  difterence,  between  the  views  of  Friends,  and 
many  other  professors  of  their  day,  in  doing  which,  he  says  : — 

"  And  truly,  this  is  the  ground  of  the  great  difference  between  us 
and  others,  about  the  things  of  God  ;  for  though  we  own  the  same 
things,  and  speak  of  the  same  things,  yet  we  own  them  not  alike, 
nor  speak  of  them  alike.  Why  so  ?  Because  we  see  them  with 
different  eyes,  and  so  have  a  different  sense  of  them.  |C7'[0thers 
"call  things  true,  and  so  acknowledge  them,  as  they  apprehend 
"them  from  the  letter;  we  call  things  true,  as  they  are  demonstra- 
"  ted  to  us  by  God's  Spirit,  and  as  we  feel  the  virtue,  life  and  pow- 
"  er  of  them,  from  God  in  our  hearts."]cOS — Vol  iv.  p.  176. 

The  next  quotation  on  page  54,  is  from  the  same  treatise  :  The 
compilers  have  mutilated  it,  in  such  a  manner,  that  it  does  not  con- 
vey the  true  meaning  of  the  author.  It  is  taken  from  the  18th 
chapter,  in  which  he  is  describing  the  condition  which  he  and  ma- 
ny others  were  in,  when  it  pleased  the  Lord  to  reveal  his  Spirit  in 
their  hearts  ;  and  also  his  gracious  dealings  with  them,  in  bringing 
them  out  of  it.  The  parts  which  the  compilers  have  taken  out,  are 
enclosed  in  brackets,  designated  vvith  a  hand. 


148 

*'  There  are  chambers  of  imagery,  in  many  people;  and  strong 
holds,  and  reasonings,  and  imaginations,  and  high  thoughts,  exalted 
above  the  pure  seed ;  and  measure  of  life  in  their  hearts.  For  eve- 
ry true  christian,  every  true  believer,  hath  received  somewhat  of 
Christ's  Spirit,  some  proportio7i  of  gra.ce  and  truth,  from  the  fulnesa 
of  Christ,  which  is  as  leaven  and  salt,  to  leaven  the  heart,  and  sea- 
son the  mind  and  Spirit  with. 

"  But  all  do  not  distinctly  know  this,  nor  are  all  that  do  know  it, 
subject  to  it;  so  that  this  doth  not  lead,  and  command,  and  rule  in 
all ;  but  there  is  somewhat  which  holds  captive,  and  the  enemy  of 
the  soul  hath  the  rule,  and  dominion  in  many  men's  spirits,  profes- 
sing godliness  ;  whereby  the  seed  is  kept  under  in  them,  and  their 
souls  kept  back  from  that  redemption,  and  deliverance  which  they 
should  partake  of,  in  and  with  the  seed.  So  ICT^Cmany  talk  of  the 
"  gospel  and  speak  great  words  of  Christ,  and  redemption  by  him, 
"  who  knew  not  immortality  brought  to  light,  nor  the  dead  raised  by 
"  it,  to  live  to  God  and  praise  his  name. 

"  Now  in  these  chambers  of  imagery,  in  these  strong  holds,  there 
"  are  many  pleasant  pictures,  many  images  of  the  heavenly  things, 
''  wliich  men  form  in  their  minds,  from  their  own  apprehendings  and 
"  conceivings  upon  the  scriptures.  For  men  reading  the  scriptures, 
"  not  in  the  life,  Spirit,  and  Power,  which  gave  them  forth;  but  with 
•'  that  which  is  natural,  they  come  not  to  the  true,  pure,  heavenly, 
"  living  knowledge,  but  only  obtain  a  natural  knowledge,  according 
"  to  which  they  believe  and  worship ;  and  so  fall  down  before,  and 
"  according  to,  the  apprehensions  and  imaginations  of  their  own 
"  minds ;  and  so  one  believes  and  worships  one  way,  and  another 
"  believes  and  worships  another  way.  And  truly,  here  men  wor- 
*'  ship  they  know  not  what ;  but  they  that  are  the  true  Jews,  know 
•'  what  they  worship  :  for  salvation  is  of  the  true  Jews  ;  who  w  or- 
•'  ship  neither  at  this  mountain,  nor  at  the  other  mountain  ;  but  on  - 
"  ly  in  spirit  and  in  truth,],Tr:i|  even  i?i  the  life  and  power  of  our 
Lord  Jesus  Christ.^^ — Vol.  iv.  pages  131,  132. 

We  have  here  another  instance  of  garbling :  The  compilers 
begin  to  quote  after  a  conjunction,  which  connects  the  sentence  with 
what  precedes,  taking  in  only  two  lines  of  a  paragraph,  and  con- 
necting it  with  the  one  following,  in  order  to  make  the  expression 
"  chambers  of  imagery,"  apply  to  "speakingof  Christ,  and  redemp- 
tion by  him,  without  knowing  his  power  ;"  doubtless  thinking,  there- 
by to  cast  some  slight  upon  the  doctrine  of  Christian  redemption. 
The  most  remarkable  mutilation,  however,  is  their  closing  their  ex- 
tract at  a  comma,  when  they  are  within  eleven  words,  not  only  of 
the  end  of  the  sentence,  but  the  termination  of  the  whole  paragraph. 
From  this  circumstance,  we  may  suppose  they  have  a  particular  an- 
tipathy to  these  few  words,  the  reason  of  which  must  be  the  same 
that  Locke  gives,  why  some  men  are  so  opposed  to  the  scriptures. 
The  words  being  against  them,  they  are  against  the  words.  The 
matter  is,  that  the  words  inculcate  a  doctrine  which  they,  with 
Elias  Hicks  seem  determined  not  to  believe,  viz  :  The  Divinity 
of  our  blessed  Lord  ;  and  the  manner  in  which  they  have  clipped 
them  off,  and  shut  up  the  sentence  with  a  period  ;  as  if  it  were  com- 


149 

Klete,  is  a  mortifying  proof,  of  the  littleness  and  selfishness,  of  the 
uinan  mind,  even  in  things  professedly  religious. 

The  next  quotation  is  from  Isaac  Pennington's  "  Short  Cate- 
chism for  the  Sake  of  the  Simple  hearted,"  in  which  he  treats  par- 
ticularly, upon  the  lost  condition  of  man  in  the  fall,  and  the  neces- 
sity of  a  divine  power  to  redeem  him  out  of  it;  declaring  that  this 
power  is  the  Spiritof  our  Lord  Jesus  Christ,  inwardly  revealed,  de- 
stroying the  works  of  sin  and  changing  the  sinful  nature.  He  ear- 
nestly recommends  to  all  professors,  a  close  attention,  and  humble 
obedience,  to  the  manifestation  of  this  Holy  Spirit  in  the  soul,  en- 
deavouring to  draw  them  from  such  a  dependence  upon  the  mere 
literal  knowledge  derived  from  reading  the  Scriptures,  as  diverts 
them  from  this  heavenly  teacher.  But  it  will  be  seen  how  far  he 
is  from  undervaluing  the  Scriptures,  as  he  asserts  in  the  extract 
made  by  the  compilers,  that  the  "  saving  knowledge  of  Christ" 
"  is  also  revealed  in  the  Scriptures."  as  well  as  by  the  spirit  of 
Christ  in  the  heart,  but  that  professors,  too  generally,  by  looking  for 
'nothing further  than  the  letter,  miss  of  it  and  cannot  see  it. 

The  part  which  the  compilers  seem  to  lay  the  most  stress  upon, 
is  the  conclusion  of  the  answer  to  the  second  question,  viz: — 
|CP["  But  now  this  principle  is  made  manifest,  their  reading  and 
"  setting  up  a  knowledge  of  the  Scriptures  without  this,  (which  was 
"  the  thing,  even  then,  from  whence  they  had  their  life)  yea,  in  op- 
"  position  to  this ;  this  increaseth  their  death  and  bondage,  and  shuts 
♦'  them  out  of  life.].aC^ — Vol.  i.  page  141. 

The  last  twelve  words  they  have  italicised,  as  though  they  would 
have  us  understand,  that  Isaac  Pennington  thereby  sets  aside  the 
use  of  the  Scriptures,  since  the  spirit  was  poured  forth.  But 
it  is  evident  that  he  is  alluding  only  to  that  use  of  the  Sacred 
volume  which  is  in  opposition  to  the  Holy  Spirit ;  which  quali- 
fication destroys  any  hope  of  support  which  the  compilers  might 
have  had  from  it.  So  in  the  next  query  and  answer,  where  he  asks 
•'  wilt  thou  keep  to  the  Scriptures  in  opposition  to  that  light,  which 
alone,  can  give  the  knowledge  of  the  Scriptures  r"  it  is  plainly  to 
be  seen,  that  it  is  the  abuse,  and  not  the  reverent  and  christian  pe- 
rusal of  the  Holy  Bible,  to  which  he  objects.  It  is  reading  it  w  ith 
an  intention  to  gather  therefrom,  a  knowledge  which  is  opposed  to 
the  Spirit  of  Christ. 

On  the  same  page  of  the  pamphlet,  we  are  presented  with  a  quo- 
tation from  an  essay,  entitled  "  An  Examination  of  the  grounds 
and  causes,  which  are  said  to  induce  the  Court  of  Boston,  in  New 
England,  to  make  that  order  or  law  of  banishment  against  the 
Quakers."  The  third  of  these  grounds  or  causes,  was,  that  the 
Quakers  denied  the  Holy  Scripture  to  be  the  perfect  rule  of  faith  and 
ife  ;  to  which  Isaac  Pennington  replies — 

|C?^["  The  new  covenant  is  the  covenant  of  the  Gospel,  which 
"  is  a  living  covenant,  a  spiritual  covenant,  an  inward  covenant,  and 
"  the  law  or  rulcof  it,  cannot  be  written  outwardly.  Read  the  tenor 
"  of  the  new  covenant,  lleb.  viii.  10.  '  I  will  put  my  laws  into  their 
"  minds,  and  write  them  in  their  hearts.'  If  God  himself  should 
'•  take  the  same  laws,  and  write  them  outwardly,  vet  so  written 


150 

"  they  are  not  tiie  new  covenant,  at  most  they  would  be  but  an  out- 
"  ward  draft  of  laws,  written  in  the  New  Covenant."]c50l  And 
mark,  this  is  one  difference  given  between  the  new  covenant  and  the 
old;  the  laws  of  the  one  were  written  outwardly  in  tables  of  stone, 
the  laws  of  the  other  were  to  be  written  in  the  heart.  That  is  the 
book  wherein  the  laws  of  the  new  covenant,  were  promised  to  be 
written,  and  there  they  are  to  be  read.  So  that  he  that  will  read  and 
obey  the  laws  of  the  covenant  of  life,  must  look  for  them  in  that 
book,  wherein  God  hath  promised  to  write  them;  for  though  in  other 
books  he  may  read  some  outward  descriptions  of  the  thing,  yet  here 
alone,  can  he  read  the  thing  itself.  "  Christ  is  the  way,  the  truth, 
and  the  life."  What  is  a  Christian's  rule  ?  Is  not  the  way  of 
God  his  rule  ?  Is  not  God's  truth  his  rule  ?  And  is  not  the  truth 
in  Jesus,  where  it  is  taught,  and  to  be  heard,  and  to  be  received, 
even  as  it  is  in  Jesus  ?  Ephes.  iv.  22.  Is  not  he  the  King,  the  Priest, 
the  Prophet,  the  Sacrifice,  the  Way  to  God,  the  Life  itself,  the 
Living  Path  out  of  Death ;  yea,  all  in  all  to  the  believer,  whose 
eye  is  opened  to  behold  him  ?  The  Scriptures  testify  of  Christ,  but 
they  are  not  Christ ;  they  also  testify  of  truth,  and  are  a  true  testi- 
motiy,  but  the  Truth,  itself,  is  in  Jesus ;  who,  by  his  living  spirit, 
writes  it  in  the  heart,  which  he  hath  made  living.  And  so  a  Chris- 
tian's life  is  in  the  spirit :  '  If  we  live  in  the  spirit,  let  us  also  walk 
in  the  spirit,'  Gal.  v.  25.  The  whole  life  and  course  of  a  Christian, 
is  in  the  volume  of  that  book,  as  the  Lord  opens  the  leaves  of  it,  in 
him.  The  gift  of  God,  the  measure  of  faith,  given  him  by  God, 
that  is  his  rule ;  that  is  his  rule  of  knowledge,  of  prophesying,  of 
obedience,  Heb.  xii.  Rom.  i.  4.  xii,  6.  If  he  keep  there,  if  he  walk 
according  to  the  proportion  of  it,  he  errs  not ;  but  out  of  the  faith, 
in  the  error,  in  all  he  knows,  in  all  he  believes,  in  all  he  does." — 
Vol.i.  pages  361,362. 

We  have  enclosed  the  part  of  this  paragraph  extracted  by  the 
compilers,  in  brackets,  designated  with  a  hand  It  will  be  seen 
that  they  have  omitted  the  most  important  part  of  the  examination 
into  this  subject:  a  part,  in  which  Isaac  Pennington  declares  Jesus 
Christ,  to  be  King,  Priest,  Prophet,  Sacrifice,  the  Way,  the  Truth, 
and  the  Life;  yea  all  in  all  to  the  believer;  and  that  the  Scrip- 
tures, are  a  true  testimony  of  Christ  and  of  the  Truth  ;  although  they 
are  not  Christ  himself.  We  cannot  be  at  any  loss  to  decide,  why 
the  compilers  omitted  this  paragraph: — the  doctrines  it  contains, 
are  too  scriptural  and  christian,  to  answer  their  purpose  ;  and  hence 
they  have  suppressed  the  whole  and  joined  the  preceding  and  fol- 
lowing parts  of  the  paragraph  together,  as  though  they  were  imme- 
•liately  connected  in  Isaac  Pennington's  works,  which  is  not  the 
case,  as  they  are  separated  by  that  portion  wiiich  they  omit.  They 
then  give  us  the  following: 

|C}°'["  The  new  creature,  that  which  God  hath  new  created  in 
"  the  heart,  in  which  life  breathes,  and  nothing  but  life  breathes, 
"  which  is  taught  by  God,  and  true  to  God,  from  its  very  infancv  ; 
"  that  is  his  rule  whereby  he  is  to  walk  ;  the  apostle  expressly  calls 
"  it  so — Gal.  vi.  15,  16.  That  which  is  begotten  by  God  is  a  Son, 
"'  and  the  Son,  as  he  is  begotten  by  the  breath  of  the  Spirit,  so  he 


151 

**  is  preserved  arid  led  by  the  same  breath,  and  such  as  are  so  led  are 
"  sons,  and  none  else ;  for  it  is  not  reading  of  scriptures,  and  gather- 
"  ing  rules  out  thence,  that  makes  a  son  ;  but  the  receiving  of  the 
"  Spirit,  and  the  being  led  by  the  Spirit — Rom.  viii.  14,  15.  And 
"  being,  the  whole  worship  of  the  gospel,  is  in  the  Spirit,  there  is  a 
"  necessity  of  receiving  that  in  the  first  place,  and  then  in  it  the 
"  soul  learns  to  know  and  wait  for  its  breathings  and  movings,  and 
"  follows  on  towards  the  Lord  in  them.  The  Spirit  cannot  be  with- 
"  held  from  breathing  on  that  which  he  hath  begotten,  and  that  breath 
"  is  a  guide,  a  rule,  a  way,  to  that  which  it  breatheth  upon.  Now 
"  this  is  most  manifest,  even  from  the  scriptures  themselves  ;  they 
"  expressly  calling  Christ  the  way,  the  truth,  &c.  the  new  creature, 
*'  the  rule,  the  faith,  grace,  or  gift  given  to  be  the  rule,  testifying  the 
*'  heart  to  be  that,  which  God  hath  chosen  to  write  his  laws  in  ;  but 
"  when  do  they  call  themselves  a  perfect  rule  of  faith  and  obedience  ? 
"They  are  they,  (saith  Christ,)  which  testify  of  me:  and  ye  will 
"  not  come  to  me  that  ye  might  have  life — John  v.  39,  40.  Life 
"  cannot  be  received  from  the  scriptures,  but  only  from  Christ  the 
"fountain  thereof;  no  more  can  the  scriptures  give  the  rule,  but 
"point  to  the  fountain,  of  the  same  life,  where  alone  the  rule  of  life, 
"  as  the  life  itself,  can  be  received.  The  scriptures  cannot  ingraft 
"  into  Christ,  nor  give  a  living  rule  to  him  that  is  ingrafted ;  but  he 
"  that  hath  heard  the  testimony  of  the  scriptures,  concerning  Christ, 
"  and  hath  come  to  him,  must  abide  in  him,  and  wait  on  him,  for  the 
"  writing  of  the  law  of  the  Spirit  of  Life  in  his  heart ;  and  this  will 
"  be  his  rule,  from  the  law  of  sin  and  death  ;  even  unto  the  land  of 
"  life.]<aL::i|  Now,  if  men  have  mistaken,  in  the  night  of  darkness, 
and  put  the  scriptures  out  of  their  place,  (even  in  the  place  of  the 
Spirit,)  and  so  have  become  ministers,  not  of  the  Spirit  but  of  the 
letter,  whereas  the  apostles  were  made  '  able  ministers  of  the  New 
Testament,  not  of  the  letter  but  of  the  Spirit' — 2  Cor.  iii.  6.  Let 
them  not  be  offended  at  the  Spirit  of  God,  for  teaching  us  otherwise, 
nor  at  us  for  learning  as  the  Spirit  of  God  hath  taught  us  ;  the  scrip- 
tures also  testifying,  that  this  is  the  rule,  but  no  where  setting  up 
themselves  for  the  rule.  And  it  is  the  same  Spirit  which  would 
now  fcx  men  in  the  scriptures,  to  keep  men  from  Christ  the  Living 
Rule,  and  only  way  to  Life  Eternal,  as  formerly  kept  them  by  tra- 
ditions, from  the  scriptures,  though  it  is  hard  for  them,  who  are  en- 
tangled in  this  deceit  to  see  it." — Pages  361,  362,  363. 

From  this  extended  quotation  it  is  apparent,  that  Isaac  Penning- 
ton had  no  design  to  lessen  the  true  value  of  the  Holy  Scriptures,  but 
only  to  draw  people  oft',  from  an  undue  reliance  upon  them,  in  op- 
position to  the  Spirit ;  and  from  exalting  tiiem  into  that  place,  which 
the  Spirit  alone  ougiit  to  occupy.  While  he  contends  against  the 
erroneous  idea,  that  they  are  the  perfect  and  only  ride  of  faith,  he  as- 
serts that  they  point  to  the  fountain,  and  hear  testimony  unto  Christ. 
and  that  such  as  hear  this  testimony  and  come  unto  Christ,  will 
know  him  to  be  their  perfect  rule,  and  deliverance  from  the  law  of 
sin  and  death. 

On  pages  59  and  61  respectively,  we  have  a  short  extract  from 
this  same  treatise,  in  which  L  Pennington  speaks  of  the  Spiritual 


152 

nature  of  that  perfect  rule  of  faith,  which  is  to  be  followed  and  obey- 
ed under  this  gospel  dispensation.  The  arguments  which  he  enfor- 
ces, are  substantially  the  same,  as  those  in  the  last  quotation  we 
have  made. 

It  will  be  remembered,  that  the  persons  whose  opinions  I.  Pen- 
nington was  combatting,  denied  the  sensible  influences  of  the  Holy 
Spirit,  and  contended  that  the  scriptures  were  the  only  means 
whereby  the  saving  knowledge  of  God  and  of  Christ  could  be  ob- 
tained. Hence  they  denominated  them  the  Word  of  God — the  key 
of  David,  and  gave  them  other  exalted  epithets  which  Friends  be- 
lieved to  be  justly  and  properly  applicable  to  Christ  alone.  It  was  in 
consequence  of  this  great  unwillingness  among  professors  general- 
ly, to  believe  in  the  fundamental  doctrine  of  internal  revelation,  and 
their  placing  entire  dependence  upon  the  scriptures,  interpreted  by 
their  own  reason,  as  a  guide  in  the  great  work  of  salvation,  that 
our  ancient  Friends  wrote  so  much  upon  this  subject,  and  were  so 
unwearied  in  their  exertions  to  draw  professors  to  the  divine  Life 
and  power  in  the  soul.  Their  expressions,  therefore,  when  they 
say  they  are  not  the  rule,  are  to  be  understood  of  that  general,  pri- 
mary, and  perfect  rule  of  faith  and  manners,  which  they  consider- 
ed the  Holy  Spirit  only  to  be.  In  this  same  essay  I.  Pennington 
calls  the  scriptures  an  outward  rule,  and  says  that  Paul  taught 
nothing  but  Moses  and  the  prophets — that  the  scriptures  are  the 
words  of  the  Spirit,  and  that  by  exalting  them  into  the  place  of  the 
Spirit,  professors  miss  of  the  true  use,  benefit,  and  intent  of  the 
scriptures. 

On  page  61  of  the  pamphlet,  we  have  a  short  extract  on  the  sub- 
ject of  the  scriptures,  taken  from  an  essay  entitled  "The  way  of 
life  and  death  made  manifest,  and  set  before  men,"  &c.  I.  Pen- 
nington's reply  to  the  following  objection,  will  serve  to  show  clear- 
ly, the  views  of  the  primitive  Quakers,  upon  this  important  subject. 
"  Objection — But  are  not  the  scriptures  the  word  of  God?  And  is 
not  the  word  of  God  to  be  a  christian's  rule  ?  If  every  one  should 
be  left  to  his  own  spirit,  what  confusion  and  uncertainty  would  this 
produce  ? 

♦•  Answer — The  scriptures  are  not  that  Living  Word,  which  is 
appointed  by  God,  to  be  the  rule  of  a  christian,  but  they  contain 
words,  spoken  by  the  Spirit  of  God,  testifying  of  that  Word,  and 
pointing  to  that  JVord,  which  is  to  be  the  rule.  '  Search  the  scrip- 
tures, for  in  them  ye  think  to  have  eternal  life,  and  they  are  they 
which  testify  of  me,  and  ye  will  not  come  to  me,  that  ye  may  have 
life' — John  v.  39,  40.  The  scriptures  are  to  he  searched,  for  the  tes- 
timony which  they  give  of  Christ ;  and  when  that  testimony  is  re- 
ceived, Christ  is  to  be  come  to,  and  life  received  from  him.  But 
the  Pharisees  formerly,  and  christians  since,  (I  mean  christians  in 
name,)  search  the  scriptures,  but  do  not  come  to  Christ  for  the  life, 
but  stick  in  the  letter  of  the  scriptures,  and  oppose  the  Life  with  the 
letter,  keeping  themselves  from  the  life,  by  their  wisdom,  and  know- 
ledge in  the  letter.  Thus  they  put  the  scriptures  into  the  place  of 
Christ,  and  so  honour  neither  Christ  nor  the  scriptures.  It  had 
been  no  honour  to  John  to  have  been  taken  for  the  light ;  his  ho- 


153 

nour  was  to  point  to  it :  nor  is  it  any  honour  to  the  scriptures  to  be 
called  the  Word  of  God  ;  but  their  honour  is  to  discover  and  testi- 
fy of  the  Word." — Vol.  i.  pages  14,  15. 

He  proceeds  to  describe  the  Word  of  God,  in  the  language  of  Ho- 
ly Scripture,  "quick  and  powerful,  and  sharper  than  any  two  edged 
sword,"  to  which  he  recommends  the  attention  to  be  chiefly  directed. 
He  then  says  : 

"He  that  hath  an  ear,  let  him  hear.  'Examine  yourselves 
whether  ye  be  in  the  faith  :  prove  your  ownselves.  Know  ye  not 
your  ownselves,  how  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 
bates ?'  2  Corinth,  xiii.  5.  Are  ye  in  the  faith?  Then  Christ  is  in 
you.  Is  not  Christ  in  you  ?  Then  ye  are  in  the  reprobate  state,  out 
of  the  faith.  |C7'[Is  Christ  in  you,  and  shall  he  not  hold  the  reins, 
"and  rule?  Shall  the  living  Word  be  in  the  heart, and  not  the  rule 
"  of  the  heart?  Shall  he  speak  in  the  heart,  and  man  or  woman  in 
"  whom  he  speaks,  run  to  the  words  of  scripture  formerly  spoken,  to 
"know  whether  these  be  his  words  or  no?  Nay,  nay;  his  sheep 
"  know  his  voice  better  than  so.  Did  the  Apostle  John,  who  had 
"  seen,  and  tasted,  and  handled,  and  preached,  the  Word  of  life, 
"  send  Christians  to  his  epistles,  or  any  other  part  of  scripture,  to 
"  be  their  rule?  Nay,  he  directed  them  to  the  anointing,  as  a  suffi- 
"cient  teacher.Jcod  1  John  ii.  17.  He  that  believeth  on  me,  as  the 
scripture  hath  said,  out  of  his  belly  shall  flow  rivers  of  living  water. 
John  vii.  38.  He  that  hath  the  fountain  of  life  in  him,  issuing  out 
rivers  of  living  water  continually,  hath  he  need  to  go  forth  to  fetch 
in  water?" — Images  16,  17. 

It  must  be  evident  to  every  candid  reader,  that  I.  Pennington  is 
here  alluding  to  the  impropriety  of  setting  the  sacred  volume,  above 
the  revelation  of  the  Holy  Spirit  of  Christ  in  the  soul ;  and  to  prove 
that  he  had  no  intention  of  derogating  from  the  true  value  of  the 
scriptures,  we  subjoin  the  following  extract  from  the  same  essay. 

Page  17,  he  says,  "But  to  cry  up  these,  [the  scriptures,]  not  un- 
derstanding their  voice,  but  keej|)ing  at  a  distance  from  the  thing  that 
they  invite  to,  the  words  hereby  are  put  out  of  their  place,  out  of 
their  proper  use  and  service,  and  so  attain  neither  their  end,  nor  their 
glory.  And  though  man  put  that  upon  them,  which  seems  to  be  a 
greater  glory,  namely,  to  make  them  his  rule  and  guide  ;  yet  it  being 
not  a  true  glory,  it  is  no  glory,  but  a  dishonour  both  to  them  and  to 
the  spirit,  who  gave  them  to  another  end." 

Page  20,  he  says,  "  In  my  heart  and  soul  1  honour  the  scriptures, 
and  long  to  read  them  throughout,  with  the  pure  eye,  and  in  the  pure 
light  of  the  living  spirit  of  God  :  but  the  Lord  preserve  me  from 
reading  one  line  of  them,  in  my  own  will,  or  interpreting  any  part 
of  them,  according  to  my  own  understanding:,  but  only  as  I  am 
guided,  led,  and  enlightened  by  him,  in  the  will  and  understanding 
which  comes  from  him.  And  here,  all  scripture,  every  writing  of 
God's  spirit,  which  is  from  the  breath  of  his  life,  is  profitable  to 
build  up  and  perfect  the  man  of  God  ;  but  the  instructions,  the  re- 
proofs, the  observations,  the  rules,  the  grounds  of  hope  and  comfort, 
or  whatever  else,  which  man  gathers  out  of  the  scriptures,  (he  him- 
self being  out  of  the  life,)  have  not  the  true  profit,  nor  build  up  the 

U  • 


151 

frue  thing,  hat  both  the  gatherings  and  the  gatherer,  are  for  destruc- 
tion. And  the  Lotd  will  case  the  scripture  of  (he  burden  of  man's 
formings  and  inventions  from  it,  and  recover  its  hunotir  again,  by 
the  living  presence  and  power  of  that  spirit  that  wrote  it,  and  then 
it  shall  be  no  longer  abused,  and  wrested  by  man's  earthly  and  unlearn- 
ed mind,  but  in  (he  hands  of  the  spirit,  come  to  its  true  use  and  ser- 
vice, to  the  seed  and  to  the  world." 

In  a  "  Reply  to  some  Animadversions," he  says,  "  Yet,  (though  we 
do  own  Christ  to  be  the  rule,)  we  do  not  deny  making  use  of  the 
sciptures,  to  try  doctrines  and  forms  of  religion  by  :  but  know  that 
what  is  of  God,  doth  and  ivill  agree  therewith,  and  what  doth  not 
^agree  therewith,  is  not  of  God;  ?nd  that  our  forefathers  in  the  faith 
were  led  to  batter  the  superstitions  and  idolatries  of  the  papists,  by 
the  testimony  of  (he  scriptures.  And  we  have  also  the  testimony 
of  the  scriptures  with  us,  both  to  the  light  and  spirit  within,  and 
against  forms,  formerly  invented  or  now  practised,  out  of  the  life 
and  power.  But  we  believe  (he  spirit  to  be  a  touchstone  beyond  the 
scriptures,  and  to  be  that,  which  giveth  ability  to  try,  and  discern  not 
only  words,  but  spirits;  whereas  a  man  may  hold  the  form  of  doctrine 
and  godliness,  and  yet  want  the  power :  in  which  case,  nothing  can  try 
such  a  spirit,  but  the  spirit  of  God,  which  is  in  the  spiritual  man.  And 
for  calling  the  scriptures  the  Word  of  God,  we  cannot  but  look  upon 
it  as  an  improper  expression  ;  they  being  many  words,  not  the  one 
Word,;  and  Christ  is  called  in  the  scripture,  not  only  the  Word-God, 
but  the  Word  of  God.  And  if,  in  the  fear  of  the  Lord,  and  true 
sense,  we  keep  herein  to  the  expressions  of  scripture,  and  its  form 
of  words,  which  are  sound,  sme\y  we  cannot  justly l)e  blamed  for 
so  doing." — Vol.  iv.  pages  208,  209. 

In  comparing  the  sentiments  of  I.  Pennington,  respecting  (he  Ho- 
ly Scriptures,  with  those  of  Elias  Hicks  on  the  same  subject,  we  are 
forcibly  struck  with  the  wide  difference  between  them.  I.  Penning- 
ton not  only  says,  that  he  loves  and  honours  them,  in  his  heart  and 
soul,  and  that  they  are  profitable  to -build  up  and  perfect  the  man  of 
God.  but  he  declares  his  belief,  that  they  are  a  rule  to  try  doctrines 
and  forms  of  religion  by;  that  whatsoever  is  of  God  doth  and  will 
agree  thereivith  ;  and  whatsoever  doth  not  agree  thereivith  is  not  of 
God.  This  simple  declaration  is  sufficient  to  convince  any  reason- 
able person,  that  Isaac  Pennington  and  Elias  Hicks  are  not  of  one 
religious  profession ;  since  the  latter  not  only  denies  the  scriptures 
to  be  a  test  of  doctrines,  but  even  rejects  doctrines  which  they  teach 
in  the  most  solemn  and  positive  manner. 

If  whatsoever  does  not  agree  with  scripture  is  not  of  God,  as  I. 
Pennington  unequivocally  asserts;  it  follows,  most  certainly,  that 
the  notions  which  Elias  Hicks  is  now  promulgating,  as  the  product 
of  revelation,  cannot  be  of  God,  nor  owned  by  him,  but  are  phan- 
toms of  the  imagination  of  man,  produced  by  the  mists  of  error  and 
delusion;  since  they  do  directly  deny  and  invalidate  iwany  of  the 
most  positive  and  solemn  declarations,  which  the  Holy  Spirit,  through 
the  inspired  penmen,  has  recorded  in  the  pages  of  the  sacred  vo- 
lume. 

At  the  top  of  page  72,  t>f  the  compilers'  pamphlet,  we  are  referred 


155 

to  Isaac  Pennington's  works,  for  an  extract  on  the  subject  of  the 
Trinity.  It  is  taken  from  a  tract,  which  we  have  had  occasion  se- 
veral times  to  notice,  entitled  "  An  Examination  of  the  grounds 
and  causes,  &c."  .  The  compilers  have  not  presented  the  quotation 
fairly,  having  greatly  altered  the  sentence,  so  as  to  obscure  the  au- 
thor's meaning ;  we  shall  therefore  insert  Isaac  Pennington's  re- 
marks more  at  length,  enclosing  the  parts  which  the  compilers  have 
selected,  in  brackets,  designated  by  a  hand.  It  is  his  reply  to  the 
first  cause,  alleged  for  persecuting  the  Quakers,  viz  : — their  denial 
of  the  Trinity. 

ICT^C"  1st.  Concerning  the  Sacred  Trinity.  They  (the  Quakers) 
"  generally,  both  in  their  speakings  and  in  their  writings,  set  their  seal 
"  to  the  truth  of  that  Scripture,  1  John,  v.  7.  That  "  there  are  Three 
•*  that  bear  record  in  Heaven,  the  Father,  the  Word,  and  the  Holy 
"  Spirit.  That  these  Three  are  distinct,  as  three  several  beings,  or 
"persons;  this  they  read  not;  but  in  the  same  place,  they  read, 
"  that  '  they  are  one.'  And  thus  they  believe,  their  being  to  be  one, 
"  their  life  one,  their  light  one,  their  wisdom  one,  their  power  one  : 
"  and  he  that  knoweth  and  seeth  any  one  of  them,  knoweth  and 
"  seeth  them  all,  according  to  that  saying  of  Christ's  to  Philip,  •  He 
"  that  hath  seen  me,  hath  seen  the  Father."]„30l — John  xiv.  9. 
Three  there  are,  and  yet  one  ;  thus  they  have  read  in  the  Scriptures, 
and  this  they  testify  they  have  had- truly  opened  to  them  by  that  very 
spirit,  which  gave  forth  the  Scriptures,  insomuch  that  they  cer- 
tainly know  it  to  be  true,  and  own  the  thing  from  their  very  hearts : 
ICT'L"  but  as  for  this  title  of  Sacred  Trinity,  they  find  it  not  in 
"  Scripture  ;"]«0|  and  they  look  upon  Scriptuj-e  words  as  fittest 
to  express  Scripture  things  by.  And  surely  if  a  man  mean  the  same 
thing  as  the  Scripture  means,  the  same  words  will  suffi.ce  to  express  it: 
but  the  papists  and  school  men,  having  missed  of  the  thing  which 
the  Scripture  drives  at,  and  apprehended  somewhat  else,  in  the  wise 
imagijiing  part,  have  brought  forth  many  phrases  of  their  own  in- 
vention, to  express  their  apprehensions  by,  which  we  confess  we; 
have  no  unity  with  ;  but  are  content  with  feeling  the  thing  which 
the  Scripture  speaks  of  and  with  the  words  whereby  the  Scriptures 
express  it  " — Vol.  i.  p.  358. 

We  have  here  one  of  the  most  palpable  instances  of  garbling, 
■with  a  view  to  obscure  an  author^  meaning,  Avhich  we  have  yet  had 
occasion  to  notice.  We  are  aware  that  in  quoting  from  any  author, 
there  must  be  some  discretionary  power  used;  as  it  could  not  be 
expected  that  a  compiler,  should  always  insert  whole  paragraphs  or 
essays-  When  the  scope  of  the  author's  meaning  is  strictly,  and 
honestly  preserved,  no  objection  can  arise  from  the  brevity  of  the 
extract ;  but  when  a  sentence  is  mutilated,  a  paragraph  curtailed, 
or  words  interpolated,  with  a  manifest  design  to  change  the  sense, 
or  to  render  it  ambiguoiis,  and  thus  to  inculcate  a  doctrine  which 
the  author  never  held,  such  perversion  and  garbling,  must  ever  be 
considered  as  unjust  and  dishonourable. 

It  must  be  remembered,  that  the  compilers  have  set  out,  with 
the  professed  intention,  of  giving  us  an  exposition  of  the  tloctrines 
and  principles  of  primitive  Friends.     I^et  us  then  examine,  how 


156 

fairly  they  have  done  this,  in  the  present  instance.  Isaac  Penning 
ton  is  asserting  the  belief  of  himself  and  his  cotemporary  friends, 
in  relation  to  the  doctrine  of  the  Trinity;  which  he  declares  they 
own,  when  expressed  in  the  terms  of  Holy  Scripture.  This  the 
compilers  quote,  and  continue  their  extract  through  that  part,  where 
he  is  proving  the  Holy  Three  to  be  one  being,  &c.  but  there  they 
stop,  omitting  an  important  part,  where  he  asserts  that  they  are  not 
only  one,  but  Three,  viz :  "  Three  there  are,  and  yet  one;  thus  they 
[the  Quakers]  have  read  in  the  Scriptures,  and  this  they  testify, 
they  have  had  truly  opened  to  them,  by  that  very  spirit,  which  gave 
forth  the  Scriptures,  insomuch  that  they  certainly  know  it  to  be  true, 
and  own  the  thing  from  their  very  hearts.''^ 

This  surely  is  an  important  declaration  of  their  doctrine  on 
the  point  in  question,  and  had  the  compilers  been  honestly  desirous 
of  exhibiting  the  principles  of  the  early  Quakers  faithfully,  they 
could  not  have  omitted  it; — especially  as  they  resume  their  quota- 
tion from  a  colon,  in  order  to  take  in  that  part  of  a  sentence,  where 
Isaac  Pennington  objects  to  the  term  "  Sacred  Trinity ;"  viz. 
"  but  as  for  this  title  of  Sacred  Trinity,  they  find  it  not  in  Scrip- 
ture ;"  Here  they  stop  at  a  semicolon,  join  the  fragment  to  the 
preceding  sentence,  as  though  they  were  immediately  connected 
in  the  treatise,  and  close  up  their  quotation  with  a  period,  as  if  it 
were  the  termination  of  the  sentence  ;  whereas  I.  Pennington  goes 
on  to  declare,  that  though  thej  reject  the  term  as  unscriptural,  yet 
they  own  the  doctrine  fully,  viz:  "and  they  look  upon  Scripture 
words,  as  fittest  to  express  Scripture  things  by.  And  surely  if  a  man 
mean  the  same  thing  as  the  Scripture  means,  the  same  words  will 
suffice  to  express  it."  We  will  leave  our  readers  to  judge  whether 
this  kind  of  mutilation,  does  not  betray  more  of  a  desire  to  wrest 
the  sentiments  of  primitive  Friends,  so  as  to  make  them  agree  with 
the  opinions  of  Elias  Hicks,  rather  than  to  state  them  with  truth  and 
candour. 

On  pages  72  and  73  of  the  pamphlet,  we  have  another  quotation 
from  Isaac  Pennington,  which,  as  it  stands  there,  is  scarcely  intel- 
ligible. On  referring  to  the  essay  from  whence  it  is  taken,  we  find 
that  the  author  is  treating  upon  the  mysterious  contents  of  the  Re- 
velations of  John  the  Divine.  We  shall  insert  the  paragraph  at 
length,  and  enclose  the  parts  which  the  compilers  have  extracted, 
in  brackets,  as  usual,  in  order  that  the  reader  may  decide  how  truly, 
or  clearly  they  represent  the  sentiments  of  primitive  Friends. 

"  Now  whereas  many  say,  that  the  book  of  the  Revelations  is  such 
a  mystical  book,  that  it  is  not  to  be  understood  ;  to  what  end  then 
was  it  written  ?  It  was  the  Revelation  of  Jesus  Christ,  which  God 
gave  unto  him  to  show  unto  his  servants,  things  which  must  shortly 
come  to  pass,  ch.  i.  1. ;  and  would  Christ  give  them  forth  in  such 
words  as  could  not  be  understood  ?  Again  it  is  said  verse  5th, 
Blessed  is  he  that  readeth,  and  they  that  hear  the  words  of  this 
prophecy,  and  keep  those  things  which  are  written  therein,  for  the 
time  is  at  hand.  iCF^CHow  can  any  be  blessed  in  the  reading,  or 
"  how  can  any  keep  what  is  written  therein,  without  understanding 


157 

-'  the  things  contained  in  it  ?  How  can  any  follow  the  true  Church 
"  into  the  wilderness  ;  or  avoid  being  taken  with  the  golden  cup  ot 
*'  fornications  of  the  false  church,  or  refuse  the  mark  of  the  beast, 
"  (that  he  take  it  neither  on  his.  forehead  nor  hand,  nor  have  the 
"  name  of  the  beast  upon  him,  nor  so  much  as  the  number  of  his 
"  name)  unless  he  truly  and  rightly  understand  these  warnings  and 
"  descriptions  of  the  Holy  Spirit  of  God,  given  forth  in  the  book, 
"  to  preserve  in  the  way  of  truth,],^iI3|  in  the  way  of  life,  (thougli 
through  great  sufferings  and  tribulations)  out  of  the  way  of  spiritual 
whoredom  and  death  ?  For  mystical  Babylon,  the  nations  of  the 
earth,  and  great  ones  (generally)  commit  fornication  with.  Rev.  xvii. 
2.  and  xviii.  3.  Indeed  this  book  is  a  mystery  to  rnaiv's  wisdom, 
for  it  was  not  given  to  the  wisdom  of  this  world,  but  is  hid  from 
that ;  but  God  gave  it  [to]  Christ,  to  give  to  his  servants  ;  and  it  is 
not  a  mystery  (but  opened  and  revealed  by  the  Father's  Spirit)  to 
the  children  of  the  true  wisdom,  who  are  instructed  and  taught  of 
God,  to  escape  the  bed  of  whoredom,  and  spiritual  fornication, 
which  the  earthly  wisdom  (in  the  wisest  men  of  this  world,)  is  en- 
tangled in." — Vol.iv.  p,  72. 

It  will  be  perceived,  that  by  the  manner  in  which  the  compilers 
have  quoted  from  this  paragraph,  the  meaning  of  I.  Pennington's  re- 
marks is  totally  lost.  No  person  could  imagine  from  their  extract, 
what  subject  he  was  writing  upon.  The  compilers  have  adduced  it 
to  support  the  idea,  that  we  are  not  to  believe  what  we  cannot  un- 
derstand, as  is  obvious  from  their  italicising  the  word  understand  in* 
two  places.  They  must,  however,  have  been  fully  aware  at  the  time, 
that  they  were  doing  the  greatest  violence  and  injustice  to  the  sen- 
timents of  I.  Pennington,  since  he  declares  "  the  Book"  to  be  a  mys- 
tery to  man's  wisdom — incompreiiensible  to  the  reason  of  the  wisest 
men,  and  only  opened  and  revealed  by  the  Father's  spirit.  This  is 
quite  another  thing  from  understanding  all  that  we  believe,  since  in 
this  case  no  revelation  would  be  necessary.  So  far  from  giving  us 
the  opinions  of  Isaac  Pennington  in  this  instance,  they  have  closed 
th'ir  quotation  at  a  comma,  and  pointed  it  with  a  period,  lest  the 
subject  upon  which  I.  Pennington  was  speaking,  should  be  discover- 
ed, and  the  total  irrelevance  of  his  observations,  to  their  purpose, 
fully  set  forth.  We  could  say  much  upon  the  unrighteousness  of 
such  conduct,  but  we  prefi'r  leaving  it  to  the  honest  determination  of 
every  upright  and  enlightened  mmd.  I.  Pennington  was  far  from 
entertaining  "so  irreligious  an  opinion,  as  that  the  great  mysteries  of 
the  gospel  of  Christ,  were  to  be  scanned  by  human  powers;  on  the 
other  hand,  he  repeatedly  declared  that  they  were  utterly  incompre- 
hensible to  human  reason,  and  could  only  be  known,  as  they  were 
unfolded  by  the  revelatiod*^^of  that  Eternal  Spirit,  which  searcheth  all 
things,  yea,  the  deep  things  of  God. 

The  compilers  conclude  their  pamphlet  with  an  extract  from  an 
essay,  by  1.  Penningfon,  upon  the  important  subject  of  church  unity. 
The  sentiments  it  contains  are  well  adapted  to  the  state  of  brethren 
jof  the  same  family,  and  household  of  faith  ;  those  who  can  in  sinceri- 
ty of  soul,  adopt  the  lanojuage  of  the  primitive  believers,  "Our  fel- 
lowship is  with  the  Father,  and  with  his  Son  Jesus  Christ."   Among 


158 

such  only,  can  true  unity  subsist;  and  to  these,  and  none  others,  do 
the  exceilent  observations  of  I.  Pennington  apply.  Those  who  deny 
the  very  foundation  of  this  precious  unity,  viz.  the  union  of  Fattier, 
Son,  and  Holy  Spirit,  as  our  blessed  Lord,  in  that  most  holy  prayer, 
was  pleased  to  set  forth:  "That  they  all  may  be  one,  as  thou,  Fa- 
ther, art  in  me,  and  I  in  thee,  that  they  also  may  be  one  in  us,  (bat 
the  world  iiiay  believe,  that  ihou  hast  sent  me;"  such  can  have  no 
claim  to  the  privileges  of  that  happy  state. 

I.  Pennington  says  in  the  extract,  that  harsh  interpretations,  con- 
cerning any  thing  relating  to  one  another,_is  unworthy  to  be  found 
in  an  Israelite  toward  an  Egyptian;  but  exceeding  shameful  and 
inexcusable  to  be  found  in  one  brother  toward  another.  Harsh  in- 
terpretations we  entirely  disapprove:  but  when  actions  speak  in  a 
lane;uage  so  plain  and  positive,  as  to  require  no  iiiterpretation,  it 
surely  cannot  be  a  breach  of  christian  charity  to  designate  (hem  by 
the  name  which  they  give  themselves.  When  our  friends  err 
through  inadvertency,  it  is  our  duty  ever  to  view  their  failings  in  the 
most  favourable  light  that  a  conscientious  regard  to  truth  will  admit 
of;  but  when  those  errors  become  notorious,  and  are  obstinately  per- 
sisted in,  it  is  incumbent  upon  us,  to  speak  the  truth  without  hypo- 
crisy. We  are  not,  however,  to  suppose  that  one  who  might  be  called 
an  Egyptian,  is  to  be  placed  on  an  equality  with  false  brethren.  No. 
Those  who  have  swerved  from  tlie  ancient  faith  of  the  gospel,  and, 
while  professing  the  name  of  Jesus  Christ,  are  denying  his  divinity 
'and  atonement,  and  secretly  and  assiduously  striving  to  annul  the 
only  sure  bond  of  religious  communion,  and  to  draw  the-  unwary 
from  their  steadfastness  in  Christ;  such,  are  more  to  be  avoided  than 
open  unbelievers.  They  can  have  no  valid  claim  to  the  appellation 
of  brethren,  however  they  may  assume  the  outward  appearance,  and 
seek  to  pass  themselves  as  members  of  the  true  church. 

The  author  of  the  essay  exclaims,  "  How  many  weaknesses  doth 
the  Lord  pass  by  in  us!"  and  we  reverently  adopt  the  grateful  lan- 
guage, for  his  mercy  indeed  endureih  forever.  But  is  this  to  be  made 
a  screen  and  an  excuse  for  pi  inciples  and  practices  subversive  of  the 
holiest  doctrines  and  precepts  of  the  gospel  of  Christ?  Then  Christ 
.may  have  fellowship  with  Belial,  and  light  hold  communion  with 
darkness. 

I.  Pennington  says,  where  the^e  is  any  evil  manifest,  wait,  Oh 
wait,  to  overcome  it  with  good  !  This  is  peculiarly  proper  and  be- 
coming, as  relates  to  personal  injuries  or  offences.  But  it  is  not  to 
deter  the  sincere  christian  from  earnestly  contending  for  that  holy 
faith  once  delivered  to  the  saints.  He  is  not  to  set  down  in  careless 
indifference,  and  suffer  the  most  pernicious  and  destructive  doctrines 
to  be  disseminated,  without  animadversiornbr  opposition.  This  would 
be  nothing  short  of  betraying  his  Lord  and  Master ;  nothing  less  than 
denying  Him,  before  men.  Such  supineness  would,  doubtless,  be 
viewed  with  great  complacency,  by  those  whose  ambitious  desires, 
and  towering  pride,  prompt  them  to  resort  to  every  stratagem  to 
pronaote  their  own  views,  and  to  gain  partisans  to  their  cause.—' 
These,  have  ever  been  the  first  to  raise  the  cry  of  persecution  against 
those  who  were  honestly  engaged  to  support  the  law  and  the  testi- 


159 

inony,  and  who  dare  not  forsake  the  cause  of  Jesus  Christ.  They 
have  stigmatized  these  as  spiritual  inquisitors;  opposed  the  whole- 
some order  of  the  church,  as  tyranny  and  oppression  ;  and  pretended 
great  concern  that  liberty  of  conscience  might  be  preserved,  while, 
in  truth,  they  are  too  often  actuated  by  no  better  motive,  than  the 
desire  to  gain  popularity  and  power,  and  elevate  themselves  into 
stations  where  they  may  lord  it  over  the  heritage  of  God. 

I.  Pennington,  who  knew  well  the  subtle  workings  of  this  deceit- 
ful spirit,  was  far  from  intending  to  afford  any  shelter  to  its  advo- 
cates, as  he  solemnly  testified  against  them,  in  several  of  lu!^  writings. 
In  his  reply  to  some  misrepresentations  of  John  Pennyman,  who  en- 
deavoured to  show,  that  I.  Pennington  disapproved  of  church  go- 
vernment, we  find  the  following  pertinent  remarks. — After  declar- 
ing that  all  worldly  ambition,  and  wisdom,  and  power,  is  to  be  ex- 
cluded from  the  true  church,  and  the  Lord's  power  alone  to  be 
exalted,  he  says — 

*'  But  doth  all  this  hinder,  deny,  or  oppose  Christ's  spirit,  Christ's 
power,  Christ's  truth  and  grace,  from  arising  in  the  church,  in  a  way 
of  spiritual  and  holy  government?  Because  man  is  not  to  aspire, 
nor  take  upon  him,  to  reign  or  rule  because  of  grace,  gifts,  or  know- 
ledge received  ;  shall  not  therefore  the  head  govern  the  body?  Shall 
not  life  and  truth,  and  the  wisdom  of  God,  spring  in  the  church,  to 
order  and  govern  the  church  ?  But  must  every  man  be  left  to  the 
dictates  of  what  he  calls,  light  in  him,  and  not  to  be  reproved  or  tes- 
tified against,  though  the  spirit  of  God  manifest  it  (to  them  that  are 
indeed  in  the  light,  life,  spirit,  and  power,)  that  it  is  not  light,  as 
persons  m^Lj  pretend  and  imagine,  but  real  darkness, gross  darkness, 
darhiess  that  may  he  felt,  even  by  the  least  babes  that  are  in  the 
true,  living  sense  .^" — Vol.  iv.  page  383. 

Again,  in  the  same  essay : 

"  But  if  the  Lord  hath  taught  a  man,  opened  the  same  eye  in 
!iim,  that  he  opened  in  others,  and  brought  into  unity  and  uniformi' 
tif  with  the  church,  in  the  practices  which  the  Lord  hath  taught  it ; 
and  he  afterwards  let  in  another  spirit,  and  fall  from  these  practi- 
ces, and  judge  the  very  church  itself  for  continuing  in  them  ;  may 
not  the  church  testify  to  this  person,  that  heis  erred  from  his  guide, 
hath  lost  the  light  in  himself  and  so  judgeth  amiss,  both  concern- 
ing himself  and  concerning  the  church  of  God  ?  This  hath  been  the 
state  of  some  who  went  out  from  among  us  formerly,  and  may  also 
be  the  state  of  some  who  go  out  from  us  now.  For  as  there  is 
one  that  gathers  to  the  true  church,  so  there  is  another  that  endea- 
vours to  draw  and  scatter  from  it,  and  then,  to  cause  men  to  turn 
head  against  it,  as  if  it  were  not  of  God,  but  apostatised  from  the 
spirit  and  principle  of  truth,  which  indeed  is  their  own  state  and. 
''ondition,  in  God's  sight,  but  not  the  cJiurch's,  which  was  gathered 
and  preserved  by  him,  glory  to  the  Lord,  over  all  the  accusations  of 
'he  accuser  through  tvhat  mouth  soever  he  uttered  them  forth." — 
Vol.  iv.  page|l90. 

After  speaking  of  the  great  value  of  liberty  of  conscience,  he 
says : 

"Concerning  what  conscience  is  tliis  to  be  understood  ?  Is  it  to 


160 

be  understood  of  the  tender  and  weak  conscience?  Or  of  the  hard 
and  seared  conscience  ?  For  the  conscience  which  God  once  made 
tender,  may  afterwards  come  to  be  seared  and  hardened.  And  is 
the  church  of  Christ,  which  is  guided  by  the  spirit  and  wisdom  of 
God,  taught  and  required  by  him,  so  to  act  toward  the  hard  and  sear- 
ed conscience,  as  it  is  toward  the  tender  and  weak  conscience?  Is 
the  hard  and  seared  conscience,  which  hath  forsaken  tlie  true  light, 
spirit,  and  power,  and  turned  against  the  truth,  and  is  in  a  wrong, 
stiff,  wilful,  hardened  liberty,  and  subtilty,  to  be  left  to  its  liberty, 
and  to  that  spirit  which  draweth  it  out,  and  hardeneth  it  in  a  wrong 
liberty?  Can  there  be  any  nnity,  in  the  light  and  in  the  spirit,  had 
with  those  who  are  erred  from  the  light  and  from  the  spirit,  and  are 
deceived  in  their  own  hearts  concerning  it,  and  do  but  only  pretend 
to  it?  Can  they  walk  sweetly  and  harmoniously  together  in  differ- 
ing practices,  who  differ  also  in  the  ground.,  and  are  not  one  in  the 
foundation,  even  in  the  true  light  and  spirit  of  the  Lord  ?  Ought 
not  the  church  to  judge  this  spirit,  with  its  liberty  and  evil  con- 
science, (for  that  spirit  will  make  the  consciences  of  all  that  let  it 
in,  evil,)  as  well  as,  to  the  utmost,  to  cherish  the  liberty  of  the  ten- 
der consciences,  in  and  to  the  Lord  ?  Read  and  consider  these 
scriptures  following,  Tit.  i.  15.  1  Tim.  i.  19,  iv.  2." — pages  395, 
396. 

In  some  considerations  on  church  government  which  he  added  to 
the  former  essay,  he  makes  the  following  objection,  viz : 

"  Objection. — But  have  I  not  been  taught  to  be  subject  to  the  light 
in  my  own  heart,  and  to  make  that  my  judge?  And  is  not  this  ano- 
ther, or  new,  or  different  doctrine  from  that, — now  to  tell  me  I  must 
subject  to  the  light  of  God's  spirit  in  his  church  ?  Suppose  that 
which  the  church  requires,  or  orders,  or  holds  forth,  be  different 
from  my  light,  or  be  not  yet  revealed  to  me  by  the  light  wherewith 
God  hath  enlightened  me,  must  I  deny  the  light  wherewith  God  hath 
enlightened  me,  and  subject  to  the  church's  light?  Or  must  I  practice 
as  the  church  orders,  before  I  have  light  and  faith  in  my  own  par- 
ticular?" 

To  this  objection  he  replies  in  several  paragraphs,  the  fifth  of 
which  we  quote. 

"  Great  sobriety  is  needful  in  such  cases,  wherein  men  are  too 
prone  to  be  judging  others,  especially  the  church  of  God.  Everyman 
is  to  take  heed  of  thinking  of  himself  more  highly  than  he  ought  to 
think,  but  to  think  soberly,  according  as  God  hath  dealt  to  every 
man,  the  measure  of  faith,  Rom.  xii.  3.  And  the  young  men  who  have 
not  the  experience  of  the  aged,  and  are  most  apt  to  confidence  and 
excursions,  are  in  a  special  manner  to  be  exhorted  to  be  sober  mind- 
ed, Tit.  ii.  6.  Men  may  easily  judge  that  others  err,  and  that  they 
themselves  keep  to  the  light  and  measure  of  truth  in  their  own  par- 
ticulars^ but  it  is  hard  to  do  it.  But  they  that  indeed  do  it,  abide  in 
the  humility  and  innocency  and  Iamb-like  spirit,  which  would  give 
no  offence  in  any  thing,  neither  to  Jew  nor  Gentile,  ndlto  the  church 
of  God.  If  it  will  go  so  hard  with  him  that  offends  one  of  Christ's 
little  ones,  how  will  it  go  with  him  that  offends  His  church,  wherein 
his  power  and  glory  riseth,  and  is  established  ?  The  church  is  not 
apt  to  be  such  an  erring  body,  from  the  light,  spirit,  and  power  of 


161 

the  Lord  Jesus,  as  many  who  mistake  concerning  the  light  in  their 
own  particulars,  are  too  apt  to  suppose." — Vol,  iv.  page  413. 

Among  the  many  authors,  with  which  the  early  history  of  the  So- 
ciety of  Friends,  has  made  us  acquainted,  there  are  few  to  be  found, 
whose  controversial  writings  evince  a  more  meek  and  heavenly 
temper,  or  whose  doctrines  are  more  pure,  evangelical  and  scriptu- 
ral, than  I.  Pennington's.  He  had  largely  tasted  and  handled  of  the 
good  word  of  life,  had  learned  his  relieion  in  the  school  of  Jesus 
Christ,  and  was  taught  by  experience,  the  preciousness  of  those  glo- 
rious doctrines  which  are  so  clearly  set  forth  in  the  sacred  volume. 
Amidst  all  calumnies  of  envious  accusers,  the  treachery  of  false  bre- 
thren, and  the  storms  of  cruel  persecution  which  fell  to  the  lot  of 
this  good  man,  he  evinced  the  most  Iamb-like  patience  and  resigna- 
tion, the  most  christian  forbearance  and  good  will  toward  all;  yet 
as  one  whose  hope  and  confidence  was  immoveably  fixed  upon  Christ 
Jesus,  the  Rock  of  ages,  he  forsook  not  the  faith,  he  swerved  not 
from  those  precious  truths  which  he  had  learned  through  suffering, 
but  nobly  vindicated  himself  and  his  brethrn  from  the  charge  of  de- 
nying them. 

His  writings  are  richly  replete  with  christian  instruction ;  and 
those  who  will  peruse  them  attentively,  will  find  that  in  all  the  fun- 
damental principles  of  the  gospel  of  Christ,  he  is  remarkably  sound, 
clear,  and  scriptural.  It  is,  therefore,  ungenerous  in  the  compilers 
of  the  pamphlet,  to  adduce  his  name  at  the  present  day,  as  authori- 
ty for  sentiments  which  are  directly  subversive  of  the  whole  tenor 
of  his  writings,  which  contravene  those  tenets  which  he  strenu- 
ously contended  for,  and  in  support  of  which,  he  endured  the  loss  of 
much  of  his  temporal  estate,  and  many  long  and  painful  imprison- 
ments. 


X 


162 


CHAPTER  V. 

Observations  on  the  extracts  made  by  the  Compilers  of  tlie  Pamphlet  frcrni 
the  works  of  George  Whitehead. 

The  first  quotation  which  we  are  presented  with,  from  the  works 
of  this  distinguished  meinber  of  the  Society  of  Friends,  is  taken 
from  the  second  part  of  the  "Christian  Quaker."  The  chapter  in 
which  it  is  found,  treats  of  "  Justification  and  Imputation,"  the  ques- 
tion under  discussion,  being,  "  Whether  impure,  that  is,  unsanctified 
persons,  while  such,  be  justified  by  the  imputation  of  Christ's  right- 
eousness?" George  Whitehead  thus  objects  to  his  opponent's  doc- 
trine : 

*'  You  have  lived  in  sin  and  disobedience  all  your  life  long,  and 
have  preached  to  others,  that  perfect  freedom  from  sin  and  corrup- 
tion, is  not  attainable,  in  this  life,  by  any,  either  in  the  beginning  or 
end  of  life,  but  have  preached  many  into  more  looseness  and  liberty 
of  sinning,  by  telling  them  that  it  is  God's  good  pleasure  not  to  re- 
move the  being  of  sin  in  this  life,  but  to  suffer  corruptions  to  remain 
in  his  saints,  to  keep  them  humble;  so  no  part  of  your  life  is  pure 
or  clean,  but  corrupt  and  sinful^  what  have  you  to  plead  or  say  for 
yourselves,  why  sentence  of  damnation  should  not  pass  upon  you  ?" 
His  opponent  pleads  in  reply — 

"  Christ's  holy  life  and  suffering  is  our  only  defence  or  apology, 
against  this  charge.  Though  I  am  guilty,  yet  satisfaction  hath  been 
made  for  that  guilt;  because,  therefore,  the  same  fault  cannot  be 
twice  punished,  after  satisfaction,  'tis  as  if  it  never  were  :  this  is  the 
only  way  of  defence  we  have  at  God's  tribunal.  Christ's  sufferings 
are  they,  for  which  God  will  justify  us — they  have /«%  satisfied  jus- 
tice for  our  sins;  we  maybe  confident,  they  will  secure  us  from  con- 
demnation, it  being  against  justice  to  punish  those  sinners  a  second 
time,  that  have  been  punished  to  the  full  already." 

The  nature  of  the  question,  will,  we  apprehend,  be  fully  under- 
stood by  our  readers,  after  the  foregoing  statement.  The  extract 
given  by  the  compilers,  is  taken  from  George  Whitehead's  rejoinder 
to  the  answer  of  his  opponent ;  and  to  make  his  meaning  more  clear, 
we  shall  take  in  the  whole  of  the  paragraph.  The  part  which  the 
compilers  have  selected,. is  enclosed  in  brackets,  designated  by  a 
hand. 

"  To  all  which,  it  may  be  justly  replied,  and  reflected  upon  you, 
who  are  thus  pleading  and  making  your  apology,  in  your  sins  and 
unholy  life,  this  will  not  cover  nor  excuse  you  in  your  sins,  if  you 
live  and  die  in  sin,  your  riiouths  will  be  stopped,  you  will  not  be  able 
to  plead  Christ's  holy  life  and  sufferings,  to  rescue  you  from  con- 
demnation ;  except  you  repent,  ye  shall  all  likewise  perish :  what  in- 


163 

lluence  or  effect  hath  Christ's  holy  life  or  sufferings  upon  you,  only 
you  profess  and  plead  them  ?  So  it  may  be  said,  Christ  was  ever  holy, 
but  you  were  never  holy  ;  Christ  was  a  sacrifice  of  a  sweet  smelling 
savour  to  God,  which  neither  your  life  nor  actions  seem  any  thing  of, 
but  contrariwise,  are  a  bad  savour  to  him.  Christ  was  an  holy  and 
perfect  example,  which  you  never  followed,  nor  ever  intend  to  follow, 
so  long  as  you  live,  (for  you  do  not  believe  it  is  attainable;)  Christ 
came  to  condemn  sin  in  the  Hesh,  which  you  keep  alive  {and  plead 
for,)  in  your  flesh  as  long  as  you  live:  Christ  also  came  to  fulfd  the 
righteousness  of  the  law  in  us,  who  walk  not  after  the  flesh,  but  af- 
ter the  spirit :  but  you  do  not  own  nor  believe  its  fulfilling  to  be  in 
your  persons,  but  only  in  Christ's  person  :  Christ's  blood  was  not  on- 
ly for  remission  of  sins  past,  but  is  to  cleanse  from  all  sin,  and  to 
purge  the  conscience,  sanctify,  &c.  This  you  reject,  and  in  your 
sins,  and  defiled  consciences  trample  the  blood  of  the  covenant  un- 
der foot,  and  add  to  the  sufferings  of  Christ,  and  the  sin  of  his  perse- 
cutors, by  adding  sin  unto  sin,  and  so  grieving  his  spirit  all  your  days, 
and  pleading  his  holy  life  for  your  defence  therein  ;  and  so  the  guilt 
of  his  blood  will  be  charged  upon  you,  in  the  day  of  judgment,  if  you 
repent  not.  And  further,  $cy^[_yo\i  blasphemously  charge  divine  jus- 
"  tice  with  punishing  your  sins  to  the  full,  in  Christ,  or  punishing 
•'him  that  was  ever  innocent,  to  the  full,  for  your  sins;  so  that  you 
"account  it  against  justice  to  punish  your  sins  again  in  you,  though 
"you  live  and  die  in  them.  And  yet  you  think  it  an  excellent  piece 
"  of  justice  to  punish  the  innocent  to  the  full,  for  the  guilty.  But 
"your  mistake  herein  is  gross,  as  will  further  appear,  and  you  will 
"  not  be  acquitted  nor  cleared  hereby.  This  will  not  prove  you,  in- 
"  vested  with  Christ's  everlasting  righteousness,  nor  will  this  cover 
"your  own  filthy  rags,  or  hide  your  shame. 

"  And  while  you  think  that  you  are  secured  in  your  sins,  from  the 
"  stroke  of  justice,  as  having  been  fully  executed,  and  that,  by  way  of 
"  revenge,  upon  the  innocent  Son  of  God,  in  punishing  your  sins  to  the 
"full  upon  him;  I  say,  7vhile  you  state  this  as  the  nature  of  the  satis- 
"  faction  by  Christ's  suffering  in  your  stead,  the  whole  world  may  as 
"  well  acquit  itself  thereby  from  punishment  as  you  :for  he  diedfor  all, 
"  and  is  '  the  propitiation  for  the  sins  of  the  ivhole  world.'  And, 
"  therefore,  if  this  must  be  looked  upon,  as  the  full  punishment 
"of  sin,  laid  upon  Christ,  and  that  'the  sin  cannot  be  twice  pun- 
"  ished  after  such  satisfaction,'  this  may  make  a  merry  world  in 
"sin;  once  punished  to  the  full  in  Christ,  never  to  be  punished 
"  again  upon  the  otfender,  which  the  law  directly  takes  hold  of.  Oh, 
"  sinners'  soothing  doctrine !  the  plain  effect  of  which  is,  to  make 
"the  wicked  world  rejoice  in  a  sinful  state,  and  say.  Oh  I  admirable 
"justice,  that  was  pleased  thus  to  revenge  thyself  upon  an  innocent 
"  man,  that  never  sinned,  and  to  punish  our  sin  to  the  full  upon  him  ! 
"  Oh  !  transcendent  mercy  !  that  hast  found  out  this  expedient  that  we 
"might  be  fully  acquitted,  pardoned,  and  discharged  from  the  penal- 
"  ty,  that  is  just  and  due  to  us,  for  all  our  sins,  past,  present,  and  to 
"  come.  Oh!  what  glad  tidings  are  these  to  the  hypocrites  and  drunk- 
"  ards,].,j2:n|  &c. !  And  how  merry  they  are  apt  to  be  in  their"  sins, 
upon  their  ministers  proclaiming  such  an  act  of  indemnity  of  all  of- 


164 

lenccs  and  injuries  past,  present,  and  to  come,  not  only  against  their 
neighbours,  but  against  God  himself.  But  if  it  be  objected,  that 
without  sound  faith,  (which  is  a  working  faith)  men  have  not  an 
interest  in  Christ's  obedience,  righteousness,  or  satisfaction,  nor  are 
we  invested  with  any  thing  for  which  God  should  pronounce  us 
righteous,  &c. 

"  From  hence  it  follows  then,  that  if  they  remain  in  unbelief,  they 
have  no  interest  in  Christ's  righteousness  or  satisfaction ;  and  then 
the  consequence  is,  Christ  did  not  make  satisfaction  in  our  stead, 
nor  was  punished,  for  the  sin  of  unbelief,  nor  for  the  effects  of  un- 
belief, to  acquit  us  therein  ;  for  what  sins  then,  was  he  punished  to 
the  full  ?"— 1st  Edit.  p.  195,  196. 

From  the  quotation  we  have  given,  it  will  appear  that  George 
Whitehead  was  only  contending  against  the  vulgar,  and  now  gene- 
rally abandoned,  doctrine  of  justifying  sinners  in  their  iniquities, 
and  thereby  tolerating  every  species  of  wickedness. — Such  a  doc- 
trine as  made  people  think  they  could  get  to  heaven  while  laden 
with  crimes,  under  the  delusive  notion  that  another  had  been  pun- 
ished to  the  full  in  their  stead.  But  while  George  Whitehead  thus 
opposes  this  sin  pleasing  idea,  he  is  careful y^//?/  to  acknowledge,  his 
belief  in  the  atonement  of  Christ,  confessing  that  his  blood  was  not 
only  shed  for  remission  of  sins,  but  also  inwardly  sprinkled,  to 
purge  and  purify  the  conscience:  that  he  died  for  all,  and  is  the 
propitiation  for  the  sins  of  the  whole  world." — This  is  fully  conso- 
nant with  Scripture. 

The  great  contradiction  between  George  Whitehead  and  Elias 
Hicks,  is  strikingly  apparent. — For  it  is  not  the  former  sin-pleas- 
ing doctrine  merely,  which  Ellas  Hicks  denies,  but  also  the  sacri- 
fice, and  propitiation  of  our  blessed  Lord,  which  George  Whitehead 
is  so  careful  to  distinguish  from  the  other,  and  to  assert  liis  firm 
belief  in, — this  Scripture  doctrine  it  is,  that  Elias  Hicks  calls  wick- 
ed and  absurd,  an  outrage  against  every  righteous  law  of  God  and 
man.  In  vain  then,  do  the  compilers  adduce  this  passage  to  show 
that  the  Christian  belief  of  that  worthy  man,  corresponded  with  the 
dogmas  of  Elias  Hicks.  Their  own  quotation  proves  in  the  clear- 
est and  most  unequivocal  manner,  that  they  are  at  variance,  and 
that  the  latter  has  really  swerved,  from  the  ancient  and  evangelical 
faith  of  the  founders  of  this  Society. 

The  next  page  of  the  pamphlet,  presents  us  with  a  short  quota- 
tion from  the  second  part  of  the  Christian  Quaker,  by  G.  Whitehead, 
in  these  words  :  "  H  all  had  walked  in  his  light  within,  he  (Christ) 
had  not  been  persecuted  and  murdered."  These  words  are  taken 
out  of  the  middle  of  a  long  paragraph,  beginning  after  a  semicolon, 
and  ending  at  a  semicolon  ;  in  which  disjointed  position  they  pre- 
sent a  meaning,  which,  though  strictly  true  in  itself,  is  quite  differ- 
ent from  that,  intended  by  the  autlior.  We  shall  quote  the  whole 
paragraph,  to  render  his  argument  clear,  and  as  usual,  insert  the 
extracts  of  the  compilers  in  brackets,  marked  with  a  hand.  He  is 
replying  to  Thomas  Hicks'  reasoning  against  the  influence  of  the 
Holy  Spirit,  whose  third  argument  is — 

"  If  the  light  within  be  sufficient  to  save  men,  then  it  renders 


165 

Christ's  coming  and  suffering,  needless."  To  which  G.  Whitehead 
answers — 

"This  is  a  blind  inference ;  still  opposing  the  lightof  Christ  within, 
(yea,  and  all  that  is  of  God  in  man,)  as  insufficient,  and  so  as  neither 
discovering  Christ's  coming,  nor  the  effect  of  his  suffering ;  or  as 
if  men  might  be  saved  by  his  coming  and  suffering,  without  respect 
to  his  light  within,  which  shows  gross  darkness,  as  if  there  were 
not  a  concurrence  between  the  light  within,  and  the  end  of  Christ'<i 
coming  and  suffering;  and  he  might  as  well  say,  that  if  the  en- 
grafted IVord  which  is  within,  be  able  to  save  the  soul,  then  Christ's 
coming  and  suffering  was  needless  ;  he  should  rather  have  said  that 
Christ's  coming  and  suffering  without,  was  because  men  were 
turned  from  his  light  within;  for  |C7*[if  all  had  walked  in  his 
"  light  within,  he  had  not  been  persecuted  and  murdered  ;]]aO|  but 
this  man's  argument,  supposeth  Christ's  coming  and  suffering  to  be 
for  the  supply  of  some  great  defect  or  insufficiency,  of  his  light  with- 
in; as  if  man  had  so  tvell  improved  it,  a^nd  found  it  too  scanty  or 
insufficient;  and,  therefore,  by  this,  Christ  must  suffer  and  die,  for 
his  own  light  within,  to  supply  it;  whereas  Christ  died  for  the  un- 
godly, for  all  men  that  were  dead  in  sin,  who  had  disobeyed  and 
transgressed  his  light  within  ;  and  though  there  be  a  reconciliation 
by  his  death,  yet  the  being  saved  is  by  his  life,  whose  life  is  the  light 
of  men,  which  for  men  to  be  turned  to,  in  themselves,  and  therein 
to  live  to  God,  varies  not  from  the  blessed  end  of  ChrisVs  coming 
find  suffering,  while  he  works  in  man,  by  his  light  and  power  with- 
in, both  in  showing  him  sin,  and  saving  him  from  it,  as  he  believes 
in  the  light,  becomes  a  child  of  the  light  thereof,  as  Christ  exhorted  : 
and  if  we  walk  in  the  light  of  God,  the  blood  of  Jesus  Christ  his 
Son,  cleanseth  us  from  all  sin." — Pages  16,  17. 

From  tlie  manner  in  which  the  compilers  have  garbled  their  quo- 
tation, and  the  italicising  of  some  words,  it  is  readily  seen  that  they 
design  to  make  it  convey  the  idea,  that  Christ's  offering  himself 
up  a  sacrihce  for  sin,  was  a  mere  adventitious  circumstance,  not 
necessarily  connected  with  the  plan  of  Christian  redemption.  Now 
that- this  is  not  the  meaning  of  George  Whitehead,  is  evident  from 
the  context.  He  contends,  that  the  Light  or  Spirit  of  God  was  all- 
sufllcient  for  salvation  from  the  beginning,  and  that  had  all  men 
walked  in  obedience  to  it,  from  Mam  to  the  jrresent  time;  then 
Christ  would  not  have  been  persecuted  and  murdered.  But  men 
having  rebelled,  and  turned  away  from  the  light  within  ;  that  re- 
bellion and  disobedience  to  the  light,  rendered  Christ's  coming  and 
suffering  in  the  flesh  necessary,  to  restore  them  to  the  state  from 
which  they  have  fallen  ;  which  is  the  obvious  meaning  of  his  words, 
when  he  says,  "  he  should  rather  have  said,  that  Christ^s  coming  and 
suffering  without,  ivas  because  men  were  turned  from  the  light 
within  ;  for  had  all  walked  in  his  light  within,  he  had  not  been  per- 
secuted and  murdered :"  the  whole  of  which  results  in  this,  that 
if  man  had  not  fallen,  there  would  not  have  been  occasion  for  the 
outward  manifestation  of  the  Son  of  God  in  the  flesh.  The  extract 
we  have  given,  contains  a  very  full  confession  of  faith,  in  the  pro- 
pitiatory sacrifice  and  atonement,  made  by  our  blessed  Lord,  for  an 


166 

ungodly  and  wicked  world  ;  which  is  in  contradiction  to  the  notion 
of  Elias  Hicks,  that  he  was  not  an  atonement  for  any  sin,  but  the 
legal  sins  of  the  Jews.  George  Whitehead  says,  there  is  a  concur- 
rence between  the  outward  offering  and  the  work  within,  and  that 
our  being  savad  by  the  life  of  Christ,  varies  not  from  the  blessed 
end  of  Christ's  coming  and  suffering  in  the  flesh,  for  if  we  walk  in 
the  Light  of  God,  the  blood  of  Jesus  Christ  his  Son  cleanseth  us 
from  all  sin. 

Immediately  following  the  last,  we  have  another  quotation  from 
the  same  work,  uppn  the  subject  of  Satisfaction,  in  which  we  think 
the  compilers  have  done  great  injustice  to  George  "Whitehead ;  by 
mutilating  the  sentence,  so  as  to  obscure  and  conceal  the  doctrine 
which  he  was  asserting,  in  opposition  to  that  of  a  full,  rigid,  and 
complete  satisfaction  for  sin.  We  shall  state  the  controversy  in  his 
own  language,  and  enclose  the  parts  quoted  by  the  compilers,  in 
brackets:  oi  his  opponent,  Henry  Grigg,  he  says— 

"  He  is  very  inconsistent,  in  his  saying,  "  that  redemption  and 
justification,  have  been  fully  completed,  and  finished  by  our  Lord 
Jesus  for  us,  once  for  all ;  and  that  the  debt  is  paid,  and  satisfaction 
madeP  while  yet  he  grants  that  "  ignorance  and  unbelief,  as  chains 
and  fetters,  bind  many  in  Satan's  kingdom  ;"  for  did  you  ever  know 
of  any,  so  fully  in  a  redeemed  a,nd  justified  estate,  while  so  actually 
under  Satan's  chains  and  fetters  in  his  kingdom  ?  Or  that  any 
should  be  thus  detained  in  prison,  so  long  after  the  debt  is  paid,  and 
satisfaction  made,  as  he  imagines :  |G^["  But  in  this  notion  of 
"  satisfaction,  he  appears  very  short  and  shallow,  though  it  be  not 
"  a  Scripture  phrase,  as  T.  Danson  grants  ;  and  though  it  depends, 
''  but  upon  some  notions  of  law,  as  Dr.  Owen  saith.  Now  that  all 
"  men's  debt  should  be  so  strictly  paid,  or  such  a  severe  satisfaction 
"  made  to  vindicate  justice,  by  Christ  in  their  stead  ;  {which  God 
*'  never  imposed  upon  the  son  of  his  love)  and  that  for  sins  past, 
"  present,  and  to  come,  (as  some  say)  how  inconsistent  is  it  .^"]<aO| 
Besides  the  gross  liberty  this  gives  to  sin,  how  agrees  it,  with  his 
teaching  them  to  pray,  forgive  us  our  debts.  Matt.  vi.  12.;  for  what 
needed  that,  if  they  be  all  so  strictly  paid  in  their  stead  ?  Howbeit, 
that  Christ  in  another,  or  more  acceptable  sense,  ivas  a  most  satis- 
factory offering,  and  sacrifice  for  mankind,for  a  sweet  smelling  sa- 
vour to  God,  Ephes.  v.  2.  This  we  confess  and  own;  and  that  he 
tasted  death,  not  only  for  some,  but  for  every  man  ;  and  is  apropitia- 
iionfor  the  sins  of  the  whole  ivorldP — p.  83,  90. 

It  will  appear  from  this  extended  quotation,  which  includes  no 
more  than  the  same  paragraph,  from  which  the  compilers  have  taken 
their  extract;  that  they  have  greatly  misrepresented  G.  Whitehead, 
by  omitting  his  statement  of  the  "  notion  of  satisfaction,"  as  held 
by  his  opponent ;  and  the  conclusion  of  the  paragraph,  in  which  he 
asserts,  that  though  he  denies  their  vulgar  notion  of  rigid  satisfac- 
tion, yet  he  and  his  fellow  professors,  the  Quakers,  do  own  and  con- 
fess that  Christ  was  "  a  most  satisfactory  offering  and  sacrifice  for 
mankind,"  "  and  that  he  tasted  death,  not  for  some  only,  but  for 
every  man,  and  is  the  propitiation  for  the  sins  of  the  whole  world." 


167 

This  doctrine,  which  George  Whitehead  says  the  Quakers  confess 
and  own,  is  the  very  same  that  Elias  Hicks  has  stigmatised  with  the 
most  opprobrious  epithets  in  his  letter  to  Dr.  Shoemaker.  He  calls 
the  believers  in  it,  idle  and  ignorant,  bold  and  daring;  and  the  doc- 
trine itself  wicked  and  absurd. 

Let  the  reader  now  "judge  impartially  upon  comparison,  whether 
Elias  Hicks  does"  not  "hold  and  propagate  doctrines  and  opinions 
contrary  to  the  doctrines  and  opinions  of  primitive  Fiiends."  Nay, 
whether  he  has  not  sufficiently  declared  that  "  those  who  have  always 
been  acknowledged  to  be  among  the  best  and  most  approved  authors 
of  the  society,"  are  destitute  of  "any  right  sense  of  justice  or  mer- 
cy," "standing  in  direct  opposition  to  every  principle  of  justice  and 
honesty,  of  mercy  and  love,"  and  are  "poor  selfish  creatures  and  un- 
worthy of  notice."  This  he  declares  to  be  the  condition  of  all  those 
who  acknowledge  a  willingness  to  accept  the  forgiveness  of  their 
sins,  or  the  hope  of  salvation,  upon  those  terms  which  the  early  Qua- 
kers, with  unfeigned  gratitude,  most  reverently  embraced ;  and  yet 
after  this  positive  denunciation  against  them,  the  compilers  of  the 
pamphlet,  can  coolly  and  unblushingly  tell  us  in  their  preface,  that 
Elias  Hicks  is  now  only  reviving  the  same  views  and  belief  as  they 
propagated. 

On  page  33  we  have  two  quotations  from  George  Whitehead's 
•'  Light  and  Life  of  Christ  within,  &c."  In  the  first  of  these  the  be- 
ginning of  the  paragraph  is  omitted,  which  contains  a  very  clear  and 
full  acknowledgment  of  the  author's  belief  in  the  manhood  and  mira- 
culous conception  of  our  blessed  Lord.  We  shall  insert  the  whole, 
enclosing,  as  usual,  the  conjpilers'  extracts  in  brackets.  George 
Whiteliead  states  the  following  objection,  alleged  against  the  Qua- 
kers by  William  Burnet,  viz. 

"Baptist.  They  do  deny  that  man  Christ,  or  that  God-Man,  that 
was  born  in  Bethlehem,  of  the  Virgin  Mary." 

George  Whitehead  answers,  "  We  never  denied  the  man  Christ, 
nor  that  he  took  upon  him  flesh,  or  was  born  of  the  Virgin,  according 
to  the  flesh,  nor  did  ive  ever  deny  Christ  to  be  the  Saviour;  but  as 
for  those  expressions,  'God-Man,  being  born  of  Mary,'  we  do  not 
find  them  in  the  scriptures,  nor  do  we  read  that  Mary  was  the  mo- 
ther of  God,  but  in  the  Pope's  canons,  articles,  &c.  Though  William 
Burnet  has  pretended  the  Scripture  to  be  his  rule,  as  if  he  would  be 
exact  in  squaring  his  work  thereby;  here  his  work  is  contrary  to  his 
rule.  Again  he  says,  |C7°[' Christ  was  seen  with  a  carnal  eye,  and 
"his  voice  heard  with  a  carnal  ear.'  Whereas  Christ  said,  He  that 
"  seeth  me,  seeth  my  Father  also.  Now  dare  he  say,  that  God  is  such 
"  a  visible  object  as  may  be  seen  by  a  carnal  eye  ?  Surely  nothing 
"  is  obvious  to  the  carnal  eye,  but  that  which  is  carnal  or  outward  : 
"  but  so  is  not  the  invisible.  But  indeed  if  the  body  that  Christ  took 
"  upon  him  in  the  Virgin,  and  which  was  afterwards  crucified  and 
"  put  to  death,  was  God,  (for  he  tells  of  God-man,  being  born  of  the 
"  Virgin,)  then  tliis  would  make  God  visible  and  to  die,  when  that 
*'  body  was  put  to  death  ;  which  were  no  less  than  blasphemy,  wherc- 
"as  God  was  manifest  in  flesh.    Christ  came  in  the  flesh,  1  Tim. 


168 

»•  iii.  I  John  iv.  and  so  did  bear  the  name  Christ  as  he  was  in  the 
"  flesh. "].ol:^— Page  35. 

We  know  not  with  what  view  this  extract  has  been  presented  by 
the  compilers,  unless  it  be  to  support  Elias  Hicks  in  his  denial  that 
Jesus  is  the  Christ ;  because  George  Whitehead  has  said,  that  (Christ,  in 
that  sense  in  which  he  was  one  with  the  Father  was  not,  neither  could 
be,  seen  with  human  eyes.  The  whole  of  his  answer,  as  we  have 
quoted  it,  is  a  most  clear  and  full  acknowledgment  of  the  belief  of 
the  early  Quakers,  in  the  miraculous  conception,  Manhood  and  God- 
head, the  sufferings  and  death  of  the  Lord  Jesus  Christ.  The  au- 
thor declares  they  never  denied  the  man  Christ,  as  he  took  flesh  of  the 
virgin,  nor  yet  that  Christ  was  the  Saviour;  but  believed  that  he 
was  God  manifest  in  the  flesh,  and  as  such  was  truly  and  properly 
the  Christ.  This  is  different  from  making  him  a  mere  man,  endu- 
ed with  only  a  portion  of  the  spirit,  commensurate  with  the  work 
which  he  had  to  perform,  and  brought  into  the  world  in  the  same 
way  and  for  the  same  purpose  that  all  other  men  are; — and  that  in- 
stead of  being  the  Saviour,  he  himself  had  need  to  be  saved  by  the 
same  power,  that  all  men  are  saved  by.  Such  are  the  sentiments  of 
Elias  Hicks !  how  great  is  the  contrast. 

The  next  extract  is  in  reply  to  the  following  objection,  viz: 
|Ci°'["  Baptist — He  was  that  day  born  a  Saviour  ;  but  had  the  light 
"  within  been  the  Saviour,  or  the  Spirit,  or  the  Godhead,  then  this 
"  had  not  been  that  day  born. 

"  Answer. — Hereby  has  he  denied  the  spirit,  the  light  within, 
**  Or  the  Godhead  to  be  the  Saviour,  and  so  has  gone  about  to  make  a 
*' separation  between  Christ,  the  Spirit,  tiie  Light,  and  Godhead: 
"  Whence  then  came  this  Christ?  And  by  whose  power  was  he  a 
"  Saviour  ?  Had  he  any  power  but  what  was  given  him  of  the  Fa- 
"  ther  ?  But  a  Saviour  was  born  :  what  was  he  born  for  but  to  bear 
*'  witness  to  the  Truth  ?  And  by  whose  power  and  spirit  but  by  the 
"  power  and  spirit  of  the  Father?  and  what  he  did  and  wrought, it 
*'  was  what  God  did  by  him.  And  though  that  day  was  born,  in 
'*  the  city  of  David,  a  Saviour,  was  he  a  Saviour  distinct  from  ei- 
*'  ther  Light  within,  Spirit,  or  Godhead  ?  What  manner  of  Saviour 
*'  was  he  then  ?  This  is  sad  doctrine  to  exclude  Spirit,  Light  within 
"and  Godhead  from  being  a  Saviour;  surely  flesh  and  darkness  is 
"  not  the  Saviour,  but  the  Holy  thing,  (spoken  of,)  which  was  of  the 
'^  Holy  Ghost."]„o|--Pages  46, 47. 

This  and  the  subsequent  quotation  which  the  compilers  have  giv- 
en, are  of  the  same  import,  being  designed  only  to  show  the  great 
absurdity  of  William  Burnet's  doctrine,  that  the  body  of  Christ 
aloney  without  the  Godhead  which  dwelt  in  fulness  in  him,  was  the 
Saviour.  The  reply  of  George  Whitehead  to  this  absurd  notion  of 
his  opponents,  shows  clearly  how  firm  a  believer  he  was  in  the  divini- 
ty of  our  blessed  Lord,  and  how  greatly  he  objected  to  separating 
what  God  himself  had  joined  together,  viz:  The  divinity  and  hu- 
manity of  the  Son  of  God.  We  need  not  point  out  how  different 
this  is  from  the  dogmas  of  Elias  Hicks,  since  it  must  be  plain  to  all 
who  are  acquainted  with  the  principles  of  the  latter. 
On  page  36,  of  the  pamphlet,  we  have  another  quotation  from  the 


169 

same  essay,  the  first  part  of  which,  is  merely  an  expose  of  van'ou 
contradictory  statements,  made  by  William  Burnet,  relative  to  the 
vulgar  doctrine  of  satisfaction,  as  we  have  before  stated  it.  The  se- 
cond part  is  George  Whitehead's  reply,  to  the  accusation  of  his  op- 
ponents, that  tlie  Quakers  asserting  '•  the  blood  which  sprinkles  the 
conscience,  cleanseth  from  sin,  sanctifieth,  &c.,  is  the  Life  or  is  of 
the  spirit,  and  that  it  is  the  blood  of  the  covenant,"  is  "gross  mistake," 
"mere  fable,"  &c. 

To  which *G.  Whitehead  rejoins — |C?^["  Here  is  no  mistake,  nor 
"  fables  proved  against  us,  for  the  Spirit,  the  water,  and  the  blood, 
"  agree  in  one,  and  by  walking  in  the  light,  is  the  blood  of  Christ 
''  known  to  cleanse  from  all  sin.  Now  the  blood  that  sprinkles  the 
*'  conscience,  cleanseth,  &c.  is  as  truly  spiritual  as  the  water  is, 
•'  which  Christ  giveth,  and  by  which  he  washeth  his  church  through 
"the  Word.  For  we  are  not  to  suppose  two  kinds  of  Saviours  and 
"  Sanctifiers.that  is,  both  a  natural  (which  is  not  in  being,  as  is  said  of 
"  the  blood  that  was  shed,)  and  the  Spirit  which  still  liveth.  And 
"  though  Christ,  that  he  might  sanctify  the  people  with  his  own  blood, 
''  suffered  without  the  gates — Heb.  xiii.  I  hope  it  will  not  be  denied  but 
"  this  work  of  sanctiiication  is  wrought  and  fulfilled  within  by  the 
'•  Spirit,  and  that  sprinkling  and  purging  the  conscience  is  inward; 
"  and  then  where  the  blood  is  said  to  do  it,  that  must  needs  be  spi- 
*'  ritual ;  for  surely  the  blood  shed  outwardly,  must  needs  have  a 
"  spiritual  signification  as  well  as  the  water  and  the  cross  had  :  and 
"  the  apostle  attributes  washing  or  sanctifying,  to  water  as  well  as 
"  blood.3eDi  Again,  it  is  confessed,  that  God  by  his  own  blood 
purchased  to  himself  a  church — Acts  xx.  28.  Now  the  blood  of 
God,  or  that  blood  that  relates  to  God,  must  needs  be  spiritual,  he 
being  a  spirit ;  and  the  covenant  of  God  is  inward  and  spiritual,  and 
so  is  the  blood  of  it.  But  our  opposer  confesses  '  he  is  as  ignorant  of 
any  such  blood  as  may  be.'  And  indeed  so  he  is  like  to  be,  while 
he  sets  himself  to  contend  against  the  very  mystery  of  God,  and 
against  plain  scripture ;  telling  us  that  '  God  hath  not  blood'  con- 
trary to  Acts  XX.  28— Zech.  ix.  11."— p.  48,  49. 

The  object  of  George  Whitehead  in  the  reply  which  we  have 
quoted,  appears  to  be  to  assert  the  doctrine,  that  the  work  of  sanc- 
tification,  redemption,  sprinkling  the  conscience,  &:c.  is  an  inward 
work,  and  that  the  atoning  and  cleansing  virtue  of  the  blood  of 
Christ  is  only  known,  when  applied  by  the  Holy  Spirit  to  the  soul. 
But  while  doing  this,  he  is  careful  not  to  do  away  the  outward  of- 
fering ;  acknowledging  that  Christ  Jesus  suftered  without  the  galea 
of  Jerusalem,  that  he  might  sanctify  his  church  with  his  own  blood. 
ilere  is  no  denial  of  the  propitiation  of  Jesus  Christ,  but  a  full  con- 
fession to  its  blessed  efficacy  and  virtue. 

On  the  same  page  of  the  pamphlet,  we  have  anothor  quotation 
from  the  same  work,  which  the  compilers  have  mutilated,  by  stop- 
ping at  a  comma ;  in  order  to  suppress  the  author's  declaration  of 
his  faith  in  the  atoning  sacrifice  of  our  blessed  Lord.  We  shall 
quote  the  whole;  and  request  our  readers  to  notice  how  unfairly 
they  deal  with  George  Whitehead.  If  as  they  tell  us,  their  "ex- 
tracts have  been  carefully  transcribed  and  compared,"  we  think 

Y 


170 

Iheir  principal  care  has  been,  to  suppress  and  conceal  every  thing 
which  would  oppose  the  notions  of  Elias  Hicks ;  to  wrest  the  au- 
thor's language  in  such  manner  as  to  make  it  bear  the  strongest  re= 
semblance  to  his  dogmas,  without  regard  to  the  sense  of  the  writers  or 
the  principles  and  doctrines  which  they  held.  The  parts  extracted 
by  the  compilers  are  enclosed  in  brackets  marked  with  a  hand. 

,  The  Baptist  objects — "Now  the  Quakers  would  be  so  far  from 
directing  men  to  go  to  the  material  temple,  that  they  make  it  but  a 
vain  thing,  to  look  to  Jerusalem,  to  the  antitype  of  Ihat  temple, 
viz  :  to  Jesus  Christ,  as  he  was  there  crucified  j  or  to  that  blood  that 
was  there  shed  for  justification. 

"  Answer — |C?^[The  Quakers  see  no  need  of  directing  men  to 
*'  the  type  for  the  antitype,  viz:  neither  to  the  outward  temple,  nor  yet 
*'  to  Jerusalem,  either  to  Jesus  Christ  or  his  blood ;  knowing  that  nei- 
"  ther  the  righteousness  of  faith  nor  the  word  of  it,  doth  so  direct — 
"  Romans  x.  And  is  it  the  Baptist's  doctrine  to  direct  men  to  the 
*'  material  temple,  and  Jerusalem,  the  type  for  the  antitype  ?  What 
*'  nonsense  and  darkness  is  this  !  And  where  do  the  scriptures  say,. 
"  the  blood  was  there  shed  for  justification,  and  that  men  must  be  di- 
"  rected  to  Jerusalem  to  it  ?  (whereas  that  blood  shed  is  not  in  be- 
"  ing,  page  40,  [says  the  Baptists,]  )  but  the  true  apostle  directed 
"  them  to  the  Light,  (which  is  so  much  opposed  by  the  Baptist,)  to 
"  walk  in  the  light /or  the  blood  of  Jesus  Christ  to  cleanse  them  from 
"  all  sin,]«£3| — ^Ist  John  i.  and  he  died  for  our  sins,  hut  rose  again 
for  our  justification,  which  resurrection  surely  was  after  the  shed- 
ding of  the  blood  outwardly." 

In  order  to  understand  the  object  of  George  Whitehead  in  this 
reply,  it  is  only  necessary  to  recur  to  the  opinion  which  he  is  op- 
posing, as  they  are  stated  in  the  Baptist's  objection  to  the  Quakers. 
It  is,  the  necessity  of  directing  men  to  look  to  Jerusalem,  to  be 
justified  by  that  blood  which  was  shed  there.  G.  Whitehead  in 
his  reply,  endeavours  to  show  that  there  is  no  necessity  for  direct- 
ing men  to  Jerusalem,  to  look  for  Christ  there,  but  to  recommend 
them  to  seek  after  an  acquaintance  with  him  by  the  revelation  of 
the  Spirit ;  and  instead  of  looking  to  Jerusalem  for  the  blood,  to 
wait  to  know  the  Holy  Spirit,  to  apply  its  pardoning  virtue  to  the 
soul  and  conscience,  which  he  enforces  where  he  recommends  them 
to  walk  in  the  Light  that  they  may  know  the  blood  of  Jesus  Christ 
to  cleanse  them  from  all  sin. 

In  the  same  book  from  which  the  comf^lers  have  quoted  these 
passages,  we  find  a  number  of  accusations  against  Friends,  made 
by  William  Burnet ;  to  which  G.  Whitehead  replies.  Some  of 
these,  may  well  apply  to  the  case  in  hand,  and  serve  to  show  that 
the  early  Quakers  did  not  hold  the  sentiments  which  the  compilers 
would  have  us  think  they  did.     G.  Whitehead  says  : — 

"  It  is  false  that  ♦  the  Quakers  slight  the  scriptures' — 

"  It  is  false  that  *  the  Quakers'  Christ  is  not  God's  Christ,  or  that 
they  deny  the  Man  Christ,  or  the  Christ  that  is  in  the  heavens.' 

"A  slander  also,  *  that  we  trample  under  foot  the  blood  of  the  co- 
venant, and  make  the  offering  of  the  Cross,  a  mere  fiction  of  the 


171 

brain  ;'  for  we  have  a  reverent  esteem  of  both.    Also  we  do  not  de- 
ny the  resurrection,  as  falsely  we  are  accused." — Pages  8,  9. 
IV,  William  Burnet,  having  charged  the  Society  with  owning  only  an 
imaginary  God,  Christ,  and  Spirit,  George  Whitehead  replies: 

"That  God,  Christ,  and  Spirit,  the  Quakers  own  is  no  other  but 
the  true  God  and  Christ,  even  that  God  that  cannot  bexonfined, 
circulated,  nor  limited  to  a  place  of  residence,  seeing  the  neaven  of 
heavens  cannot  contain  him ;  and  that  Christ,  which  ascended  up 
far  above  all  heavens  that  he  might  fill  all  things,  who  is  God  over  all, 
blessed  forever" — Page  35. 

The  next  quotation  from  George  Whitehead,  is  taken  from  his 
Christian  Quaker.  The  compilers  have  not  stated  it  in  the  language 
of  the  original.  Henry  Grigg,  against  whom  George  Whitehead  is 
writing,  asserted  that  "  the  spirit  or  blessed  comforter  cannot  be  the 
Saviour;"  which  George  Whitehead  proved  to  be  contradictory  to 
another  assertion  of  his,  viz: 

"  Till  the  coming  of  his  spirit  and  grace  with  power,  in  my  heart, 
for  the  binding  of  the  strongman,  satan,and  killing  my  corruptions, 
my  soul  was  not  brought  out  of  the  horrible  pit ;  having  wrought  this 
glorious  work  of  regeneration,  &c."  Henry  Grigg  denied  that  there 
was  any  contradiction  betweth  these  two  assertions  of  his,  to  which 
George  Whitehead,  rejoins : 

"  The  contradiction  is  very  obvious,  to  say  the  spirit  cannot 
be  the  Saviour,  when  it  can  save  the  soul  out  of  the  horrible  pit ;  can 
it  save  and  not  be  a  Saviour?  Or  can  it  bind  the  strong  man,  or  kill 
man's  corruptions,  and  yet  not  save  him  ?  And  if  the  Father,  the 
Word, and  the  Holy  SpiritbeGod,cannotGodbe  the  Saviour?  When 
as  Christ's  being  the  author  of  faith,  giving  power  to  others,  to  be- 
come the  sons  of  God,  is  a  proof  of  his  being  God.  And  Christ 
said,  the  Son  can  do  nothing  of  himself,  &c.,  the  Father  that  dwell- 
eth  in  me,  he  doth  the  works,  John  v.  19,30.  viii.  28.  xiv.  10. 
And  the  Holy  Spirit,  where  received,  also  maketh  intercession  accor- 
ding to  the  will  of  God,  and  by  this  spirit,  Christ  prayed  unto  the 
Father  ;  but  to  say  the  spirit,  or  blessed  comforter,  cannot  be  the  Sa- 
viour, is  also  to  deny  Christ,  in  his  spiritual  appearance,  to  be  a  Sa- 
viour, and  so  confine  the  saving  work  to  him,  only  as  man,  or  in  the 
flesh,  without,  (or  separate  from,)  us,  whereas  he  said,  I  will  not 
leave  you  comfortless,  I  will  come  to  you,  John  xiv.  18,  which  plain- 
ly denotes  him  to  be  the  comforter,  in  that  spiritual  appearance, 
wherein  he  that  ivas  with  them,  promised  to  be  in  them  ;  and  as  re- 
vealed in  them,  his  appearance  was  another  or  diverse  to  his  out- 
ward appearance  in  the  flesh.  Whereas  Henry  Grigg  saith,  "Are 
there  not  Three  that  bear  record  in  Heaven  ?  I  say  yes ;— |C5°'[and 
"  these  Three  are  One ;  and  is  not  Christ,  (the  Saviour,)  that  Word, 
"  which  is  One  of  the  Three,  which  are  but  one  divine  being,  thing 
"or  substance,  though  revealed  under  several  considerations  and  di- 
"  versities  of  manifestations  and  degrees  of  discoveries  ?  Yet  all 
'<  one  divine  Life  and  Being;  as  God  is  ihe  Word,  the  Life,  the 
«  Light,  and  so  is  Christ  ;]o3Dt  and  the  Holy  Spirit,  is  Life  to  the 
righteous,  and  so  is  Christ  the  Way,  the  Truth,  and  the  Life  :  In 
him  was  Life  and  the  Life  the  Light  of  men  j  the  Life  affordeth 


172 

Light  to  all,  and  the  Light,  Life  to  all  that  obey  if,  and  in  it  follow 
Christ,  such  receive  the  Light  of  Life  and  come  to  walk  in  the 
Light  of  the  living;  as  the  Light  of  Life  is  received  unto  justification 
and  peace,  the  Holy  Spirit  is  received  in  that  glorious  ministration 
as  comforter,  after  a  state  of  desolation  and  sorrow^,  of  whom  Christ 
said,  He  shall  receive  »if  mine  and  show  it  unto  you,  John  xvi.  13" 
—Pages*  27,  128,  129. 

We  have  marked  the  extract  of  the  compilers,  by  enclosing  it  in 
brackets  with  a  hand.  They  begin  with  saying,  "There  are  Three 
that  bear  record  in  Heaven  ;"  but  this  form  of  expression  is  not  found 
in  the  original,  though  the  substance  is  the  same.  George  White- 
head has  it — "  Whereas  Henry  Grigg  saith,  *  Are  there  not  Three 
that  bear  record  in  Heaven  ?'  I  say,  yes — and  these  Three  are  one," 
&c.  So  it  is  evident  that  the  compilers  have  changed  George 
Whitehead's  language,  though  the  sense  is  still  preserved.  We 
thought  it  proper  to  give  the  whole  quotation  at  length,  in  order 
that  the  reader  may  observe  that  it  contains  a  full  ackowledgment 
of  the  scripture  doctrine  of  the  Trinity,  as  set  forth  in  the  seventh 
verse  of  the  fifth  chapter  of  John's  first  Epistle.  That  there  arc 
Three  and  yet  One. 

Henry  Grigg  having  taken  exception  to  some  of  the  writers 
among  the  Quakers,  calling  the  body  of  Christ,  his  garment,  asks 
this  question,  "  If  that  body  that  was  nailed  to  the  cross,  was  but 
as  a  garment,  which  the  true  Christ  did  wear,  or  as  a  house  in 
which  he  did  dwell ;  why  may  not  any  other  man  in  whose  flesh 
Christ  is  manifested,  and  doth  dwell,  be  called  the  Christ,  as  well 
as  Jesus  of  Nazareth  r" 

George  Whitehead  answers — "There's  not  the  same  reason  for 
any  other  man  to  be  called  the  Christ. 

"  First. — Because  of  his  divine  pre- existence,  both  before  he  took 
upon  him  that  body  or  flesh,  and  before  man  or  other  things  were 
made,  which  God  created  by  Jesus  Christ. 

"  Secondly. — Because  of  his  miraculous  conception,  as  concerning 
that  body. 

"  Thirdly. — Because  he  was  anointed  with  the  oil  of  gladness 
above  his  fellows. 

Lastly. — He  that  compared  that  body  or  flesh,  which  He  took 
upon  him,  to  a  garment  or  house,  intended  no  detraction  from  the 
honour  or  dignity  of  the  true  Christ;  for  his  flesh  was  called  the 
veil ;  his  body,  the  body  of  Jesus ;  this  temple,  the  form  of  a  servant ; 
and  his  saints  are  his  members." — Pages  154,  155. 

S.  Scandret,  wrote  a  book  against  George  Whitehead,  in  which 
he  states  the  following  argument — "  No  righteousness  wrought  by 
us,  is  of  that  worth,  as  to  redeem  our  lost  souls,  nor  for  that  are 
we  justified,  therefore,  the  sufferings  of  Christ  only,  &c. — This  ar- 
gument, (says  he,)  God  enabled  me,  the  first  dispute,  to  press  with 
full  enlargement  on  the  consciences  of  the  people,  to  secure  them 
from  the  soul-destroying  error  of  this  man,  [G.  W."]  To  which 
George  Whitehead  replies. 

"This  accusation  upon  me,  is  both  groundless,  false,  and  mali- 
cious— for,  First, — I  never  affirmed  any  such  doctrine,  as  that  any 


173 

rigliteousness  wrought  by  the  creature,  doth  redeem  man's  lost  soul 
to  God ;  nor  place  any  such  infinite  worth,  price  or  merit,  upon  any 
temporal  actor  work  of  man  ;  but  Christ  Jesus,  who  is  God's  right- 
eousness, is  the  Redeemer,  Deliverer,  and  so  the  Redemption  of  the 
soul  to  God,  by  whom  also  the  soul  is  enabled  to  true  obedieace.  It 
is  by  grace  in  him,  through  faith,  that  we  are  sayed,  not  of  ourselves, 
it  is  the  gift  of  God  ;  7ior  of  works,  lest  any  man  should  boast ; 
howbeit,  good  works,  are  ordained  of  God  that  we  should  walk  in 
them ;  for  we  are  his  workmanship,  created  in  Christ  again  unto 
good  works.     See  Eph.  ii.  8,  9,  10. 

"Secondly — I  never  undervalued  the  worth  of  Christ'' s  sufferings  in 
the  flesh  ;  far  be  it  from  me  so  to  do  ;  though  yet,  I  cannot  own  this 
man's,  [S.  S.]  placing  men's  absolute  justification  on  them,  and 
from  thence  shutting  out  Christ^ s  inward  work  of  sanctijication : 
yet  thereto,  both  the  travail  of  his  soul,  intercession,  sufferings,  and 
sacrifice,  had  a  lively  tendency,  seeing  that  both  remission  and  sanc- 
tifcation  is  known  through  faith  in  his  blood,  which  both  purgeth 
the  conscience,  sanctifieth,  and  justifieth.  I  do  confess,  that  as  the 
redemption  of  the  soul,  or  its  salvation,  is  of  infinite  value;  so  the 
price  that  procures  it,  must  be  equivalent,  and  nothing  short  of  in- 
finite.— page  217. 

In  summing  up  the  controversy  between  Samuel  Scandre  and 
himself,  George  Whitehead  states  a  number  of  questions,  to  which 
he  has  given  answers,  containing,  as  he  says,  "  a  plain  intimation  of 
his  sense,"  concerning  the  points  therein  treated  of.  We  shall  quote 
some  of  them,  viz. 

"Question  1. — What  was  the  nature  and  extent  of  Christ's  suf- 
ferings? 

"  Answer. — Not  an  undergoing,  infinite  wrath,  or  vindictive  jus- 
tice, (so  called,)  at  the  hands  of  his  Father,  (for  that  is  the  just 
reward  of  rebels  against  God,  Christ,  and  free  grace  ;)  but  first,  the 
weight  and  burthen  of  sin  and  grief  of  sou!,  because  thereof,  as  see- 
ing the  punishment  and  wrath  incurred  by  the  rebellious.  Second, 
the  fury  of  his  persecutors,  in  his  undergoing  that  cruel  death  of  the 
cross,  inflicted  on  his  body,  by  wicked  hands  and  murderers  ;  so  that 
his  sutt'erings  were  twofold,  both  inward  and  outward.  Third,  his 
real  desire,  travail  of  soul,  and  good  will,  through  all,  was  for  the 
benefit  and  good  of  all  mankind,  even  for  the  whole  world,  for  tvhom 
he  suffered  and  died,  that  all  vvho  receive  him,  might  be  spiritually 
influenced  with  his  holy  life,  and  partake  of  his  mind  and  will,  which 
stooti  in  subjection  to  the  Father. 

"  Question  2. — What  was  the  true  signification,  intent  and  ends  of 
Christ's  sufferings  ^ 

"  Answer. — First,  to  evince  God's  long  suffering  towards  all  men, 
for  whom  Christ  gave  himself  a  ransom  for  a  testimony  in  due  time. 
Second,  the  appeasement  of  wrafli  and  severity,  so  far  as  to  grant  re- 
mission on  true  repentance.  Third,  the  end  of  the  law  and  first  co- 
venant, and  the  shadows  and  curse  of  it,  as  threatened,  to  impose  the 
terms  of  it.  Fourth,  to  introduce  the  new  covenant  administration  ; 
Christ  being  the  Mediator  of  it.  Fifth,  to  show  God's  great  conde- 
scension to  receive  poor  lost  man  again,  on  the  terras  of  this  new 


1T4 

covenant,  reinforced  by  the  death  of  his  Son,  that  man  coming  into 
this  new  covenant,  he  might  experience  a  real  agreement  with  God, 
even  in  the  Son  of  his  love." 

"  Question  3. — How  far  the  light  in  man  is  necessary,  and  an- 
swers the  intent  and  ends  of  Christ's  sufferings  ? 

"  Answer. — It  is  absolutely  necessarry  to  salvation,  being  that  di- 
vine principle  of  light  within,  which  directly  guides  all  them  that 
obey  it,  into  the  way  and  dispensation  of  the  new  covenant,  whereby 
they  secretly  experience  the  real  intent,  virtue,and  ends  of  Christ's 
sufferings  and  blood." 

[Query — Can  those  who  deny  the  real  intent,  virtue,  and  ends  of 
Christ's  sufferings  and  blood,  be  guided  by  the  light,  since  George 
Whitehead  says  that  this  light,  when  obeyed^  leads  all  into  the  expe- 
rience of  them.] 

"Question  6. — The  satisfaction,  what?  And  in  what  did  it  con- 
sist? 

"  Answer.-^First,  Not  rigid  payment  from  Christ  to  God.  Second, 
Not  of  the  nature  of  payment  for  all  sins  past,  present,  and  to  come, 
(as  stated  by  sin  pleasers.)  Third,  Not  Christ's  undergoing  infinite 
wrath  or  revenge  from  his  Father,  for  these  were  never  exacted  nor 
required  of  him ;  but  the  satisfaction  was  in  Christ,  as  the  Son  of 
the  Father's  love,  the  delight  of  his  soul,  and  as  he  was  a  sacrifice  of 
a  sweet  smelling  savour  to  Him  :  both  t-he  Father  and  the  Son,  con- 
descended, in  one  and  the  same  infinite  love  for  man's  recovery,  out 
of  sin  and  death,  and  for  his  deliverance  from  wrath  to  come;  being 
confessed  to  be  equally  kind  to  man,  and  equally  angry  at  man's  sin ; 
God  so  loved  the  world  that  he  freely  sent  his  only  begotten  Son,  &c. 
And  in  the  same  love,  the  Son  freely  gave  his  life,  yea,  even  himself, 
a  ransom  for  all,  for  a  testimony  in  due  time. 

"Question  7. — What  is  true  justification? 

"  Answer. — It  is  properly  and  strictly,  a  making  man  just,  (viz. 
through  the  washing  of  regeneration.)  It  is,  also,  not  only  God's  par- 
doning sins  past  for  Christ's  sake,  through  faith  in  his  name;  but, 
also,  God's  absolute  accepting^,  owning,  and  blessing  all  them  who 
faithfully  obey,  persevere,  and  walk  in  the  light  and  law  of  the  new 
covenant. 

"Question  8. — What  is  the  true  or  real  imputation  of  righteous- 
ness ? 

"  Answer. — It  is  the  same  with  justification,  as  it  relates  to 
God's  reckoning  or  esteeming  that  man  righteous,  that  partakes  of 
the  everlasting  righteousness  of  Christ,  by  a  living  faith  in  him  :  and 
so  the  same  righteousness  and  holiness  of  Christ,  as  inwardly  reveal- 
ed, and  brought  forth  in  the  new  creature,  that  is  made  conformable  to 
his  image ;  and  so  all  the  blessed  fruits  and  effects  of  Christ's  power 
and  inward  work  of  righteousness,  as  true  faith,  love,  obedience,  sin- 
cerity, holiness,  integrity  of  spirit  to  God,  are  acceptable  to  him,  ac- 
counted of,  and  reckoned  unto  his  people  for  righteousness,  and  all 
still  for  Christ's  sake,  who  is  the  Author  and  Finisher  of  true,  living, 
saving,  justifying  faith  ;  as  Abraham  believed  God,  and  it  was  reckon- 
ed to  him  for  righteousness,  we  say  then  that  Abraham's  faith  was  so 
reckoned  or  imputed  to  him.    It  has  been  by  some  confest,  (as  be- 


175 

tween  God  and  the  creature,)  that  there  can  be  no  liking  one  another, 
without  likeness  of  disposition  ;  nor  doth  God  receive  man  into  ac- 
tual friendship  with  himself,  without  being  renewed  after  his  image." 
Pages  239,  240,  241. 

The  compilers  of  the  pamphlet  having  quoted  from  George  White- 
head, to  prove  that  his  belief  was  similar  to  Elias  Hicks*,  we'have 
thought  it  proper  to  add  the  foregoing  to  their  extracts.  We  leave 
the  reader  to  make  the  comparison  of  the  sentiments  of  the  two 
persons,  being  fully  convinced  that  every  candid  mind,  will  at  once 
perceive  that  the  doctrines  are  entirely  different. 

To  satisfy  every  reader  that  George  Whitehead  fully  believed  in 
the  outward  manifestation  in  a  body  of  flesh,  as  well  as  the  inward" ap- 
pearance of  our  blessed  Lord,  we  subjoin  the  following  declaration 
of  his  faith,  with  which  he  concludes  his  Supplement  to  the  Switch 
for  the  Snake;  viz. 

"  Seeing  our  adversary,  and  his  confederates,  so  much  insist  upon 
the  words  without  us,  Christ  as  without  us,  (and  sometimes  gives 
him  the  character  of  an  outward  Christ,  as  if  he  were  not  an  inward 
Christ,  inwardly  anointed,)  I  may  take  leave  a  little  to  follow  them 
in  their  terms;  yet  with  a  real  respect  and  honour  to  the  true  Mes- 
siah, the  very  Christ,  the  anointed  of  God,  of  whom  all  his  holy  pro- 
phets gave  witness,  Acts  x.  4.  namely,  we  believe  and  confess,  that 
this  very  Christ  of  God,  tlie  only  begotten  son  of  God,  was  conceiv- 
ed by  the  Holy  Ghost,  and  born  of  the  Virgin  Mary  without  its,  that 
he  was  born  in  Bethlehem  of  Judea  without  us,  that  he  lived  an  in- 
nocent, sinless  life,  preached  most  blessed  and  excellent  doctrine 
without  us,  that  he  wrought  most  eminent  and  wonderful  miracles 
without  us,  that  he  went  about  doing  good  withoiit  us,  that  he  was 
crucified,  and  put  to  death,  by  wicked  hands,  (without  the  gates  of 
Jerusalem,)  without  us,  that  by  the  power  of  God,  he  revived  and 
rose  again  the  third  day,  without  us,  that  after  he  was  raised  from 
the  dead,  he  showed  himself  alive  after  his  passion,  by  many  infalli- 
ble proofs,  unto  his  disciples,  without  us,  being  seen  of  them  forty 
days, after  which  he  ascended  into  heaven,  being  seen  to  ascend,  with- 
out us,  and  a  cloud  received  him  out  of  their  sight,  who  beheld  him 
ascend.  Unto  whom  it  was  said,  by  the  two  angels  present.  This 
same  Jesus  which  is  taken  up  from  you  into  heaven,  shall  so  come  in 
like  manner,  as  ye  have  seen  him  go  into  heaven,  Acts  i.  3,9,  10, 
11,  and  doubtless,  when  he  so  comes,  and  all  his  mighty  angels  with 
him;  it  will  be  in  great  glory  and  open  triumph;  and  he  will  in  that 
day  be  greatly  glorified  in  his  saints,  and  admired  in  all  of  them  that 
believe.  2  Thes.  i.  7,  8,  9,  10. 

"  But  now  I  must  not  stop  here,  we  must  not  leave  this  same  Je- 
sus Christ  all  without  us,  we  must  humbly  consider,  and  own  him,  as 
he  is  within  us  also.  As  Christ  is  the  Word  of  God,  that  true  light 
which  enlightens  every  man  coming  into  the  world,  John  i.  9.  He  is 
within  us.  As  in  him  was  life,  and  the  life  was  the  light  of  men,  he 
is  within  us  ;  his  life,  as  the  light  of  men  is  within  us,  John  i.  4.  As 
Christ  is  the  light  of  the  world,  given  to  lead  men  out  of  darkness, 
and  to  give  the  light  of  life  to  all  who  follow  him,  John  viii.  12.  He 
is  within  men,  icithin  us,  to  lead  us  out  of  that  darkness  and  cor- 


176 

I'uption  that  was  in  us.  As  Christ  is  given  for  the  light  of  the  gen* 
tiles,  and  for  a  covenant  unto  the  people,  and  to  be  God's  salvation 
to  the  ends  of  the  earth,  Isa.  xlii.  6,  and  xlix.  6.  Acts  xiii.  47. 
He  must  be  known  as  such  within  them.  Seeing  his  roming,  was 
that  we  might  have  life,  and  that  we  might  have  it  more  abundantly, 
John  X.  10.  This  life  we  must  have  ivithin  us.  Jesiis  said,  If  a  man 
love  me,  he  will  keep  my  words,  and  my  Father  will  love  him,  and 
we  will  come  unto  him,  and  make  our  abode  with  him,  John  xiv.  23. 
which  must  be  ivitliinns.  Abide  in  me,  and  I  in  you,  (saiih  Christ,) 
as  the  branch  cannot  bring  forth  fruit  of  itself,  except  it  abide  in  the 
vine,  no  more  can  ye,  except  ye  abide  in  me,  John  xv.  4.  There- 
fore, if  we  abide  in  Christ,  he  abides  in  ns.  The  branches  must 
abide  in  the  vine,  to  partake  of  the  life  and  virtue  thereof  in  them, 
to  cause  fruit.  John  xiv.  18.  I  will  not  leave  you  comfortless,  I  will 
come  to  you,  {said  Christ.)  Verse  20.  At  that  day  ye  shall  know  that 
1  am  in  my  Father,  and  you  in  me,  and  1  in  you.  Therefore  we 
must  know  Christ  within  us,  if  we  be  his  trpe  followers.  John  xvii. 
22,  23.  Where  Christ  saith.  And  the  glory  which  thou  gavest  me,  I 
have  given  them,  that  they  may  be  one,  even  as  we  are  one.  I  in 
them,  and  thou  in  me,  that  they  may  be  made  perfect  in  one,  that  the 
world  may  know  that  thou  hast  sent  me,  and  hast  loved  them,  as 
thou  hast  loved  me.  And  verse  26.  And  I  have  declared  unto  them 
thy  name,  and  will  declare  it,  that  the  love  wherewith  thou  hast  loved 
me,  may  be  in  them,  and  I  in  them.  What's  more  clear,  than 
Christ's  own  testimony  for  his  being  within  lis,  i.  e.  ivithin  all  his 
true  followers  especially.  2  Cor.  xiii.  5.  Examine  yourselves, 
whether  ye  be  in  the  faith  ;  prove  your  own  selves  :  Know  ye  not 
your  own  selves,  how  that  Jesus  Christ  is  in  you,  except  ye  be  repro- 
bates. Therefore,  they  who  are  not  reprobates,  but  in  the  faith,  know 
that  Jesus  Christ  is  within  them.  Colos.  i.  27.  To  whom  God  would 
make  known,  what  is  the  riches  of  the  glory  of  this  mystery,  which 
is  Christ  in  you  the  hope  of  glory.  Therefore,  the  saints  know 
Christ  within  them,  to  be  the  hope  of  glory  to  them.  Gal.  iv.  6. 
And  because  ye  are  sons,  God  hath  sent  forth  the  spirit  of  his  Son 
into  your  hearts,  crying  Abba  Father.  The  Son  of  God  is,  therefore, 
by  his  spirit  within  us^  who  are  sons  of  God.  Galat.  iv.  19.  My  lit- 
tle children,  of  whom  I  travail  in  birth  again,  until  Christ  be  formed 
in  you.  Rom.  viii.  29.  For  whom  he  did  foreknow,  he  also  did  pre- 
destinate, to  be  conformed  to  the  image  of  his  Son,  that  he  might  be 
the  firstborn  in  many  brethren.  Therefore  the  son  of  God  is  within 
them. 

"Rev.  iii.  20.  Behold  I  stand  at  the  door  and  knock,  if  any  man 
hear  my  voice,  and  open  the  door,  1  will  come  in  to  him,  and  will 
sup  with  him,  and  he  with  me.  Was  not  this  the  Son  of  God,  the 
faithful  and  true  witness,  who  thus  spake,  verse  14?  And  where  is 
that  door  that  must  be  opened  unto  him.^  Many  more  instances 
might  be  shown  for  the  nearness  of  Christ,  with,  and  in  his  faithful 
followers  and  members :  And  blessed  are  they  who  truly  believe  in 
his  name,  and  follow  him  in  the  regeneration." — Page  544.' 

To  the  last  quotation  from  George  Whitehead,  the  compilers  have 
appended  the  following  note  : 


177 

••  The  authenticity  of  this  text,  was  doubted  by  Richard  Claridg^, 
a  learRcd  aud  highly  esteemed  writer  among  primitive  Friends,  and 
it  is  now  admitted  to  be  spurious,  even  by  many  Trinitarians." 

The  text  here  alluded  to  is  1  John  v.  7.  "  For  there  are  three  that 
bear  record  in  heaven,  the  Father,  the  Word,  and  the  Holy  Ghost; 
and  these  three  are  one." 

After  a  careful  examination  of  the  writings  of  Richard  Claridge, 
we  do  not  find  he  has  declared  that  he  ever  entertained  any  such 
doubt. 

In  his  "  Essay  on  the  Doctrine  of  the  Trinity,"  he  has  placed  this 
text  on  the  title  page  as  a  motto,  with  the  usual  reference  of  chap- 
ter and  verse,  which  it  is  higlily  improbable  so  "learned  and  highly 
esteemed  a  writer"  would  have  done,  if  he  had  doubted  its  authenti- 
city. He  commences  the  treatise  with  these  words :  "  Although  it 
be,  doubtless,  the  duty  of  every  Christian  man  unfeignedly  to  believe 
the  testimony  of  the  Holy  Scripture,  concerning  the  Father,  Son,  and 
Holy  Ghost,  yet  the  notion  of  three  distinct  persons,  subsisting  irt 
the  unity  of  the  Godhead,  having  its  rise  not  from  the  Holy  Scrip- 
tures, but  from  men's  imaginations,  is  not  necessarily  to  be  received. 
*  For  whatsoever  is  not  read  therein,  viz.  the  Holy  Scriptures,  nor  may 
he  proved  thereby,  is  not  to  be  required  of  any  man,  that  it  should  be 
believed  as  an  article  of  faith,  or  be  thought  necessary,  or  requisite  to 
salvation,  as  the  sixth  article  of  the  Church  of  England  declareth.  And 
as  in  our  doings,  that  will  of  God  is  to  be  followed,  which  we  have  ex- 
expressly  declared  unto  us  in  the  word  of  God  ;'  article  17,  so  in  a 
point  of  faith  proposed  to  us,  as  necessary  to  be  believed  in  order  to 
eternal  salvation,  it  should  be  expressly  declared  in  the  Holy  Scrip- 
tures. For '  as  works  done  before  the  grace  of  Christ,  and  the  inspira- 
ration  of  the  spirit,  are  not  pleasant  to  God,  forasmuch  as  they  spring 
not  of  faith  in  Jesus  Christ,' article  13 ;  so,  according  to  this  article,  how 
can  that  faith  be  pleasant  unto  God,  which  is  not  expressly  declared 
of  in  the  Holy  Scriptures,  which  the  Church  of  England  itself  says, 
are  the  only  rule  of  faith  .^  There  is  sufficient  reason  to  dissent  from 
her,  in  this  point,  even  upon  her  own  articles.  Her  doctrine  of  the 
Trinity,  as  delivered  and  explained,  article  1,  and  in  the  confession 
commonly  called  the  creed  of  Athanasius,  is  not  expressly  declared 
in  the  Holy  Scriptures,  and  because  it  is  not, may  therefore,  accord- 
ing to  her  own  principles,  be  justly  rejected.  I  am  of  Hierom's 
mind  in  things  of  this  nature, '  We  do  not  believe  them,  because  we 
do  not  read  them  in  the  sacred  records.'  Again,  a  little  before,  he 
saith,  '  As  we  deny  not  those  things  which  are  written  there,  so  we 
refuse  those  that  are  not  written  ;  for  all  that  we  speak,'  saith  he,  'we 
ought  to  affirm  from  the  Holy  Scriptures.'  For  they  are  a  sufficient 
declaration,  of  all  the  necessary  and  fundamental  articles  of  the 
Christian  religion,  in  common  to  be  believed  ;  and  the  best  otitward 
rule  or  standard,  extant  in  the  world,  to  examine  the  principles  and 
doctrines  of  men  by;  and  therefore,  nothing  ought  to  be  required  or 
imposed,  as  a  common  article  of  the  Christian  religion,  which  is  not 
expressed  in  plain  scripture  terms," — \yorks,  pages  389,  390. 

He  then  proceeds  to  state  the  ground  of  his  dissent  from  the 
doctrine  of  the  Church  of  England  on  this  point,  from  which  it  ap 


178 

pears,  that  it  arises  wholly,  from  the  use  of  the  unscriptural  term 
Trinity,  and  the  notion  of  Three  distinct  and  separate  persons  in 
one  Godhead.  After  treating  these  points  at  some  length,  and  ad- 
ducing the  testimony  of  several  protestant  writers,  to  show,  that 
they  have  given  rise  to  many  inconsistent  and  erroneous  ideas  up- 
on this  solemn  and  mysterious  subject,  he  concludes  very  properly 
that  it  is  safest  and  most  becoming,  for  men  to  express  their  belief 
in  those  terms,  which  the  Holy  Ghost  has  been  pleased  to  reveal. — 
On  page  414,  he  says — 

"  By  keeping  to  scripture  revelation  we  shall  declare  our  faith 
in  a  form  of  sound  and  safe  words  ;  but  if  we  go  beyond  those  sa- 
cred records  for  our  creed,  there  may  quickly  be  as  many  symbols 
of  faith,  as  there  are  fond  and  ambitious  innovators. 

"  Therefore  in  this,  and  all  other  articles  of  faith  and  doctrines 
of  religion,  in  common  to  be  believed,  in  order  to  eternal  salvation, 
let  not  the  opinions,  explications,  or  conceptions  of  men,  which  are 
often  dubious,  various,  or  erroneous,  be  esteemed  as  a  rule  or  stan- 
dard, but  let  every  one  rely  upon  the  divine  testimony  of  the  Holy 
Scriptures,  which  declare  that  "  God  is  one,  and  there  is  none 
other  besides  him  ;  and  that  the  one  God  is  Father,  Son,  and  Holy 
Spirit :  or,  as  it  is  expressed  1  st  John  v.  7 — The  Father,  the  Word, 
and  the  Holy  Ghost.  Though  that  text  is  suspected  by  many  learn- 
ed men,  it  being  not  met  with,  as  Poole  informs  us,  in  Nazianzen, 
Athanasius,  Didymus,  Chrysostom,  Cyril,  Hilary,  Augustine,  and 
Bede  ;  nor  urged  in  the  Nicene  Council  against  Arius  ;  for  though 
it  quote  verse  6,  yet  it  omits  verse  7th,  either  because  they  found 
it  not  in  the  original,  or  doubted  its  authority. 

"  Neither  is  it  found  in  many  ancient  Greek  and  Latin  copies, 
nor  in  the  Syriac,  Arabic,  or  Ethiopic  versions,  nor  in  some  ancient 
Greek  impressions,  as  that  of  Strasburg  by  Wolfius  Cephalinus, 
1524,  and  that  of  Paris  by  Simon  Colinaeus,  1534,  nor  in  the  Ger- 
man version  of  Martin  Luther,  as  Erasmus,  the  Divines  of  Lovain, 
Beza,  and  others,  have  observed. 

"  Nor  is  it,  as  Dr.  Hammond  says,  in  the  King's  manuscript  at 
St.  James.  See  also  what  Franciscus  Junius,  Selden,  Paulus  Colo- 
mesius,  and  Bishop  Burnet  say  of  the  omission  of  it. 

"  But  whether  that  verse  be  dubious  or  authentic,  is  not  much  ma- 
terial, because  in  other  places  of  scripture  the  substance  of  it  is  re- 
corded.^^ — Pages  414,  415. 

We  suppose  that  this  last  quotation  from  Richard  Claridge  has 
induced  the  compilers  to  make  the  assertion,  that  he  doubted  the 
authenticity  of  this  text  in  1st  John.  It  will  at  once  be  seen,  how- 
ever, that  Richard  Claridge  himself,  does  not  say  that  Ae  doubted  its 
authenticity ;  but  merely  that  this  text  was  suspected  by  many 
learned  men,  and  gives  their  reasons  for  so  doing.  Had  the  rea- 
sons, which  induced  them  to  suspect  (not  actually  to  doubt)  the  pas- 
sage, produced  the  same  impression  on  his  mind,  he  would  not  have 
concluded  the  statement  in  the  manner  he  has  ;  for  to  say,  "  whe- 
ther it  be  dubious  or  authentic,  is  not  much  material,"  is  an  expres- 
sion, which  shows  that  he  had  not  decided  it  to  be  dubious  ;  since 
jt  might  be  safely  used,  in  the  sense  he  has  it,  by  one  who  was  con- 


179 

tending  for  its  authenticity.  The  most,  therefore,  that  can  be  drawn 
from  all  that  he  has  said  on  its  doubtfulness,  is  that  he  asserted  ma- 
ny learned  men  suspected  it. 

The  concluding  pai-agrapli  above  quoted,  is  however,  a  strong 
proof  of  his  belief  in  its  genuineness,  when  viewed  in  connexion 
with  the  fact,  that  he  has  not  only  placed  it  as  his  motto  on  the  ti- 
tle page  of  his  book,  but  also  declared  in  this  essay,  that  it  is  the. 
fittest  language  whereby  to  express  our  belief  in  the  Holy  Three. 
It  is  scarcely  to  be  supposed,  that  so  learned  a  writer,  would  ha- 
zard the  credit  and  force  of  a  controversial  essay,  on  so  momen- 
tous and  serious  a  subject,  by  building  its  authority,  upon  a  text  of 
scripture  whose  authenticity  he  doubted.  It  would  certainly  be  an 
evidence  of  great  weakness  in  him,  and  augur  very  unfavourably  of 
the  cause  for  which  he  was  contending.  A  further  confirmation  of 
this  view,  is  afforded  by  the  great  care  he  takes,  to  guard  his  read- 
ers against  denying  the  doctrine,  in  consequence  of  any  doubt 
which  some  might  have,  of  the  authenticity  of  the  text.  For  after 
stating  the  suspicion  of  these  learned  men  respecting  it,  he  adds — 
"  But  ivhether  thai  verse  be  dubious  or  authentic,  is  not  much  mate- 
rial, because  in  other  places  of  scripture,  the  substance  of  it  is  record- 
ed ;^^  thus  clearly  showing,  that  he  was  an  unfeigned  believer  in  the 
doctrine  which  it  contained. 

From  the  note  made  by  the  compilers  of  the  pamphlet  on  the  sub- 
ject, and  their  unqualified  assertion,  that  he  doubted  its  authenti- 
city, as  well  as  from  the  object  of  their  work  ;  viz:  to  prove  that 
"  primitive  friends,"  concurred  with  Elias  Hicks,  in  denying  the 
doctrine  which  is  inculcated  in  the  text,  and  the  divinity  of  Jesus 
Christ ;  it  might  possibly  be  inferred,  by  some  uninformed  readers, 
that  Richard  Claridge  did  not  believe  in  the  doctrine  of  the  "  Three 
that  bear  record  in  Heaven ;"  but  for  proof  that  this  was  not  the 
case,  the  extracts  which  we  have  here  given,  as  well  as  those  from 
his  defence  of  William  Penn  and  the  early  Quakers,  against  the  in- 
vidious accusations  of  Francis  Bugg,  inserted  in  our  first  chapter, 
are  amply  suflicient.  His  "  Essay  on  the  Trinity,"  concludes  with 
this  excellent  paragraph  : — 

"  The  Holy  Scriptures  are  the  great  Charter  of  the  Christian 
Faith  and  doctrine,  and  unto  them,  should  all  appeals  be  made  in 
matters  relating  unto  both.  So  was  it  observed  by  the  Ancient  Fa- 
thers and  by  the  first  Reformers  :  they  constantly  appealed  to  scrip- 
ture, in  all  questions  and  controversies  of  religion.  And  though  in 
sundry  instances,  they  deviated  from  the  path  of  truth,  it  was  not  be- 
cause they  appealed  to  scripture,  but  because  they  attended  not  to 
the  teaching  of  the  Spirit  of  Truth,  in  their  own  hearts,  whose  pre- 
rogative it  is,  to  open  and  guide  the  understandings  of  those  infal- 
libly therein,  who  humbly  wait  for,  and  faithfully  follow  its  con- 
duct."—Page  419. 

The  compilers  likewise  inform  us  in  their  note,  that  the  verse  in 
question,  ''is  now  admitted  to  be  spurious,  even  by  many  Trinita- 
rians." We  grant  that  some  persons  who  are  denominated  Trini- 
tarians, have  been  so  far  influenced  by  the  objections  which  have 
been  made  to  the  passage,  as  to  be  induced  to  suspect  its  authenti- 


180 

city.  It  is  equally  true  however,  that  the  number  of  these  is  small 
when  compared  with  those  who  are  satisfied  of  its  genuineness. 
The  learned  bishop  of  St.  David's,  who  has  devoted  much  time  and 
attention  to  this  subject,  and  whose  extensive  research,  entitles  his 
opinion  to  great  weight,  has  this  observation  respecting  it ;  "I  can 
say  with  truth,  that  every  renewed  examination  of  the  subject  has 
added  to  my  convictions  of  its  authenticity."  Nolan  in  his  pro- 
found and  interesting  "  Inquiry  into  the  integrity  of  the  Greek 
Vulgate,"  after  stating  the  internal  and  external  evidence  in  sup- 
port of  the  text,  adds — "  I  trust  nothing  further  can  be  wanting,  to 
convince  any  ingenuous  mind  that  1st  John  v.  7,  really  proceeded 
from  St.  John  the  Evangelist."  Dr.  Hales  in  a  very  able  and  learn- 
ed work  on  the  subject  of  the  Trinity,  speaks  with  equal  confidence 
of  the  authenticity  of  the  verse.  "  To  the  authority  of  Griesbach 
on  this  question,  (he  says)  I  shall  not  hesitate  to  oppose  and  prefer 
the  authority  of  a  celebrated  German  editor  and  critic,  the  learned 
Ernesti,  with  whose  observations  I  shall  close  this  minute  and  ela- 
borate survey,  of  the  whole  external  and  internal  evidence,  which  I 
humbly  trust,  will  be  found  exhaustive  of  the  subject,  and  set  the 
controversy  at  rest  in  future."  Grier,  in  his  reply  to  Dr.  Milner's 
"  End  of  religious  controversy,"  after  noticing  "  the  invincible  ar- 
guments^^ of  Nolan,  says,  "  I  feel  compelled  to  abandon  my  former 
prejudices  against  the  verse,  and  to  think,  that  a  person  should  al- 
most as  soon  doubt  the  genuineness  of  the  rest  of  St.  John's  Epis- 
tle, as  that  of  the  disputed  passage."  A  late  edition  of  the  Greek 
testament  by  Edward  Valpy,  a  very  learned  Greek  scholai',  retains 
among  other  passages  1st  John  v.  7. 

It  may  be  proper  to  remark,  that  the  investigation  of  the  subject 
is  still  industriously  continued;  and  as  there  are  yet  to  be  examined, 
many  hundred  ancient  manuscripts  in  the  Vatican,  and  other  libra- 
ries, many  of  which  may  be  still  older  than  those  we  are  at  present 
possessed  of;  we  should  certainly  have  the  most  positive  evidence 
of  corruption  or  interpolation,  to  induce  us  to  abandon  a  passage  so 
veil  supported,  by  internal  and  external  evidence,  and  which  in  the 
deliberate  and  sober  judgment,  of  many  of  the  most  learned  bibli- 
cal critics,  is  equally  genuine  with  any  ot  the  apostle  John's  writings. 
Should  it  however  happen,  that  future  researches,  present  us  with 
evidence,  sufficient  to  invalidate  the  great  weight  of  testimony  by 
which  it  is  now  supported,  the  absence  of  the  text  will  not  diminish 
the  irresistible  evidence,  for  the  doctrine  which  it  teaches,  since 
other  unsuspected  passages,  prove  it  in  the  most  clear  and  unequi- 
vocal manner. 


181 


CHAPTER  VI. 

Remarks  upon  the  Quotations  made  by  the  Compilers  of  the  Pamphlet,  from 
the  works  of  Wiu-iam  Batit. 

The  compilers  have  presented  us  with  several  extracts  from  the  writ- 
ings of  this  author,  the  object  of  which  we  are  at  a  loss  to  determine, 
since  they  do  not  favour  a  denial  of  the  divinity  or  atonement  of  our 
blessed  Lord,  but,  on  the  contrary,  afford  sufficient  proof  of  his 
sincere  faith  in  both,  and  are,  therefore,  no  evidence  in  support  ol 
the  notions  of-  Elias  Hicks. 

The  lirst  of  them  is  on  pages  38,  39,  of  the  pamphlet,  and  is  a  re- 
ply to  an  objection  made  by  some  of  the  opponents  of  Friends,  that 
they  seldom  addressed  their  prayers  to  God,  in  the  name  of  Jesus 
Christ.     To  this  William  Bayly  answers  : 

|C?°["  First,  I  do  affirm,  that  they  who  preach  and  pray  in  the 
"  spirit,  and  power,  and  light,  and  wisdom  of  God,  do  pray  in  the 
"  name  of  Jesus ;  for  Jesus  is  but  a  name  which  was  given  unto  that, 
"  which  was  before  that  name  was,  which  the  angel  called  a  holy 
"  thing,  and  also  said,  that  holy  thing  which  shall  be  born  of  thee, 
"  shall  be  called  the  Son  of  God.  And  also,  it  is  written,  behold  a 
"  virgin  shall  be  with  child,  and  shall  bring  forth  a  son,  and  they 
"  shall  call  his  name  Immanuel,  which  being  interpreted,  is  God  with 
"  us.  So  that  this  one  holy  thing,  in  process  of  time,  according  to 
*'  the  knowledge  of  his  works  and  operations,  in  and  by  many,  hath 
"  several,  many,  and  various  names  given  unto  it."]«cii|  Page  158. 

It  is  obvious  that  William  Bayly  fully  asserts  his  belief  in  the 
Godiiead  and  pre-existence  of  our  Lord  Jesus  Christ,  and  his  mira- 
culously taking  flesji  of  the  Virgin  Mary,  in  this  very  passage  which 
the  compilers  have  quoted.  In  the  subsequent  paragraph  he  calls 
him  the  Seed  of  the  Woman,  the  Word  of  God,  the  faithful  and  true 
Witness,  the  Lamb  slain  from  the  foundation  of  the  world,  the  Lion 
of  the  tribe  of  Judah,  the  Lord  our  Righteousness,  the  Prince  of 
Peace,  the  tried  Stone  and  Rock,  the  Mediator,  the  Child,  the  Morn- 
ing Star,  and  the  good  Shepherd,  that  lays  down  his  life  for  the 
sheep.  He  then  argues,  that  as  the  name  Jesus  was  given  to  this 
holy  thing,  which  in  different  ages  had  been  characterized  by  these 
glorious  titles,  so  those  who  prayed  to  him,  in  his  name  or  power, 
under  any  of  these  various  characters,  did  pray  in  the  name  of  Je- 
sus, though  they  might  not  always  use  this  word  to  designate  him 
by.  The  great  difference  between  the  Christian  doctrines  of  Wil- 
liam Bayly  and  the  dogmas  of  Elias  Hicks,  is  sufficiently  proved  by 
the  extracts  which  the  compilers  have  made,  since  the  latter  declares 
our  blessed  Saviour  was  not  the  Son  of  God,  until  after  the  baptism 
of  John,  denies  his  miraculous  conception,  and  so  far  from  admitting 


182 

that  he  is  the  mighty  God,  says,  that  the  spirit,  or  light,  was  dis= 
pensed  to  him  as  man,  in  such  proportion  as  was  necessary  for  the 
work  he  had  to  perform.  Now  as  a  proportion,  or  part  of  any  thing, 
cannot  be  the  whole,  so  it  j[ol[ows,  from  the  assertion  of  Elias  Hicks, 
that  the  fulness  of  the  Godhead  did  not  dwell  in  him,  and  that  he 
was  no  otherwise  divine^  than  as  every  Cliristian  is. 

The  next  quotation  from  William  Bayly  is  taken  from  his  reply 
to  the  following  objection,  viz.  "  But  how  could  Adam  be  in  Christ, 
before  Christ  came  into  the  world,  or  was  born  of  the  Virgin,  seeing 
Adam  was  made  in  the  image  of  God  long  before  ?  Could  he  be  made 
in  Christy  or  by  Christ,  before  Christ  ivns?  How  can  these  things 
be  ?  Answer.  IC?'["  The  word  Christ,  in  letters  CHRIST,  was  not 
"  known,  (neither  was  there  any  occasion  of  them,)  before  man  had 
^^transgressed,  and  lost  that  life,  in  and  by  which  he  was  created  ; 
*'  but  the  power,  which  was  in  that  man,  or  body,  which  suffered 
"  without  the  gate  of  Jerusalem,  was  before  the  body  or  creature  was 
"  made ;  and  it  was  the  power  of  the  Most  High,  which  overshadow- 
"  ed  the  Virgin ;  and  said  he,  a  body  hast  thou  prepared  me  ;  mark, 
"  this  was  the  Life  and  Power  in  the  body,  which  spoke,  in  whom 
"the  fulness  of  the  Godhead  dwelt:  and  he  spake,  and  prayed  to 
<'  his  Father,  which  was  in  him :  so  though  he  was  not  known  by  them 
"  letters,  or  the  name  Christ,  yet  he  was  with  the  Father,  glorified 
"  before  the  world  began,  and  was  the  Word  in  the  begiiining,  by  whom 
«  the  world  was  made,  who  said  '  Before  Abraham  was.  Tarn  ;'  but  the 
"name,  or  letters,  Christ,  was  not  until  many  hundred  years  af- 
"  ter  :],i£3|  So  thou  mayst  see,  that  the  Christ  of  God,  the  Word,  by 
whom  all  things  were  made ;  was,  before  it  was  made,  glorified  with 
the  Father,  before  Abraham,  and  Adam,  and  Moses,  and  the  names 
or  letters,  were  ;  the  image  of  God,  the  blessed  seed." — Page  94. 

This  quotation  furnishes  us  with  another  full  confession  of  the 
faith  of  William  Bayly,  in  the  pre-existence  of  our  blessed  Lord,  as  the 
Eternal  Word,  by  whom  all  things  were  made ;  in  his  miraculous 
conception.  Godhead,  and  Manhood,  which  suffered  witliout  the  gates 
of  Jerusalem ;  and  presents  a  striking  contrast  with  the  dogmas  of 
Elias  Hicks,  who^  as  we  have  repeatedly  shown,  denies  both  of  the 
former,  making  Jesus  Christ  no  more  than  a  man. 

On  the  same  page  of  the  pamphlet,  we  have  a  short  quotation,  in 
which  the  author  declares  that  there  are  but  two  seeds,  the  seed  of 
the  serpent  or  devil,  and  the  seed  of  the  woman,  Christ  Jesu',  the 
same  yesterday,  to  day,  and  forever;  who,  by  a  manifestation  of  his 
Holy  Spirit,  is  now  appearing  in  the  hearts  of  ten  thousands  of  his 
saints.  Here  are  two  points  in  which  he  differs  from  Klias  Hicks. 
The  existence  of  the  devil,  and  Christ  being  the  seed  of  the  woman, 
promised  to  Adam  and  Eve  after  they  had  fallen. 

At  the  top  of  page  40,  of  the  pamphlet,  we  find  a  short  quotation 
from  William  Bayly,  in  which  he  applies  the  term  "  Elder  Brother" 
to  the  person  of  Jesus  Christ.  The  compilers  have  italicised  these 
words,  as  if  they  would  have  us  to  infer  from  tlience,  that  he  con- 
siders our  Lord  to  be  no  more  than  a  man.  In  this,  however,  they 
are  greatly  mistaken,  since,  in  the  very  paragraph  from  which  they 
have  garbled  their  quotation,  beginning  it  at  a  semicolon,  and  end- 


183 

ing  it  at  a  comma,  he  fully  acknowledges  his  divinity.    It  is  as  foi- 
lows,  viz : — 

"  This  we  do  declare,  and  that,  in  and  by  the  spirit  of  the  Lord, 
that  we  are,  in  our  measures,  redeemed  by  the  precious  blood  of  his 
Sou,  Jesus  Christ,  the  Lamb  of  God  that  takes  away  the  sin,  and  re- 
conciles unto  Him,  and  to  all  men,  from  that  nature  and  spirit  of 
enmity  from  whence  the  wars  and  fightings  come ;  |CP[and  we  are 
"  taught,  led,  and  guided  by,  and  are  possessors  of  a  measure  of 
"  the  same  spirit  of  grace  and  truth,  that  was  in  that  person,  Christ, 
"  our  Elder  Brother,  that  suftered  patiently,  the  contradictions  and 
<'  false  accusations  of  sinners,  as  a  Lamb,  without  the  gates  of  Jeru- 
"  salem,  of  whose  resurrection  and  life  we  are  eye  witnesses,],^^! 
even  of  his  majesty  and  glory,  and  the  coming  of  his  kingdom  with 
power,  full  of  grace  and  truth,  so  that  the  tree  being  now  made  good, 
the  fruit  is  the  same  also;  and  a  good  tree  cannot  bring  forth  evil 
fruit,  viz.  wickedness,  enmity,  mischief,  or  violence,  against  any  of 
the  children  of  men,  upon  the  face  of  the  earth  :  so  we  have  not  only 
the  name,  or  outward  profession  of  Christ,  in  words,  as  it  is  in  the 
world,  but  we  are  made  partakers  of  a  measure  of  the  same  divine 
nature;  and  we  are  now,  (being regenerated,  raised, and  renewed  into 
his  own  image  of  truth  and  love,  righteousness  and  peace,)  his  off- 
spring, and  HE  is  our  God  and  Father,  who  rebukes  the  strong  na- 
tions, and  makes  wars  to  cease,  to  the  ends  of  the  earth,  glory 
and  honour  be  to  Him  in  the  highest,  overall,  forever." — Pages  169, 
170. 

It  will  be  seen  by  the  brackets,  which  enclose  the  compilers'  quo- 
tation, that  they  have  omitted  the  leading  part  of  the  paragraph,  and 
ended  their  extract  at  a  comma;  thus  concealing  those  parts  where 
William  Bayly  declares  his  belief  in  the  divinity,  majesty,  and  glo- 
ry of  the  Lord  Jesus  Christ.  The  injustice  of  this  garbling  is  great- 
ly increased,  by  the  sentiment  which  they  thus  attempt  to  force  upon 
him,  which  is  no  less  than  a  denial  of  his  eternal  divinity.  The 
term  Elder  Brother  is  strictly  confined,  to  the  person  or  man- 
hood of  Christ,  and  is  evidently  not  at  all  intended  to  equalize  him 
with  man,  since,  in  the  same  sentence,  he  asserts  that  ive  have  only 
a  measure  of  that  spirit,  which  dwelt  in  fulness  iq,  Him,  speaks  of 
him  in  language,  which  can  only  be  applicable  to  the  Deity,  and 
closes  the  paragraph  by  styling  him,  "our  God  and  Father,"  "glory 
and  honour  be  to  him  in  the  highest,  over  all,  forever."  So  that  it  is 
manifest  he  was  a  firni  believer  in  all  that  is  declared  of  him  in 
Holy  Scripture. 

It  is  but  proper  to  remark,  however,  that  the  appellation  of  elder 
brother,  even  when  applied  soleb/  to  the  humanity  of  our  blessed  and 
adorable  Redeemer,  is  very  seldom  used  by  any  of  the  early  Friends. 
\Ve  have  never  met  with  it  but  in  one  instance,  except  in  the  works 
ol  this  author. — And  although  our  Lord  was  pleased  to  call  his  dis- 
ciples, "  my  brethren," and  condescendingly  to  say, "  Whosoever  shall 
do  the  will  of  my  Father  which  is  in  heaven,  the  same  is  my  brother, 
and  sister,  and  mother;"  yet  Friends  considered  it  more  becoming 
the  dependent  and  unworthy  condition  of  man,  to  adopt  that  form 
of  expression,  which  he  was  pleased  to  commend  in  his  immediate 


184 

followers,  "  Ye  call  me  Master  and  Lord,  and  ye  say  well,  for  so  I 
am." 

Immediately  following  this  extract,  we  have  another  from  the  same 
author,  in  which  he  addresses  those,  who  are  living  above  the  just 
\vitness  for  God  in  the  soul,  and  oppressing  and  persecuting  it  by 
their  wicked  works,  assuring  them  that  Christ  without,  will  be  of  no 
benefit  to  them,  unless  they  become  obedient  to  the  manifestation  of 
his  Holy  Spirit  within.  He  also  asserts,  that  whosoever  "preacheth 
any  other  Saviour,  Gospel,  or  way  to  eternal  salvation,  but  the  Im- 
manuel,  the  Son  of  God  ;  his  life,  power,  and  wisdom  in  him,  to  re- 
deem his  soul  (which  is  in  him,)  from  the  curse,  wrath,  and  power  of 
darkness,  which  is  in  man ; — yea,  I  say,  if  an  angel  should  preach  con- 
trary to  this  Gospel,  the  light  and  power  of  God,  which  is  everlasting, 
whose  foundation  in  man  is  already  laid;  I  say,  from  the  presence  of 
tlie  Lord  God  he  is  accursed,  8cc."  This  gospel  which  William 
Bayly  preached,  was  the  same  that  the  apostles  of  the  Lord  Jesus 
Christ  preached,  and  concerning  which,  Paul  declared  that  man  ac- 
cursed, who  preached  any  other.  Surely,  then,  the  language  both  of 
this  eminent  apostle,  and  of  William  Bayly,  contain  a  most  solemn 
sentence  upon  all  those  who  are  rejecting  the  holiest  doctrines  of 
that  very  gospel,  and  even  denying  him  who  gave  it  to  the  world, 
and  ratified  it  with  no  less  seal,  than  the  sacrifice  of  his  own  pre- 
cious life. 

The  quotation  closes,  with  his  testimony  against  those  who  taught 
people,  that  they  might  be  saved  by  Christ  without  them,  while  the 
light  of  Christ  in  the  conscience,  condemned  them  ;  and  persuaded 
them  to  hazard  the  eternal  welfare  of  their  souls  by  trusting  solely 
to  a  redemption,  wrought  by  Christ  without  them,  while  their  sins 
remain  in  them ;  and  that  redemption  from  sin  could  not  be  witness- 
ed in  this  life :  such  he  declares  to  be  ministers  and  messengers  of 
Satan.  It  will  appear  from  this,  that  while  William  Bayly  denies 
the  possibility  of  redemption  by  the  blood  of  Christ,  without  repen- 
tance and  amendment  of  life  ;  he  is  far  from  rejecting  the  virtue  and 
efiicacy  of  that  blood,  to  all  those  who  come  in  faith  unto  God,  by 
Christ.  Because  he  preached  so  strenuously,  the  indispensable  ne- 
cessity of  knowing  the  inward  work,  it  does  not  follow,  that  he  de- 
nied the  outward,  though  the  compilers  would,  doubtless,  have 
us  think  so,  from  the  manner  in  which  they  have  italicised  his 
words.  This  unjust  and  uncharitable  construction  was  put  upon  his 
words,  by  an  illiberal  opponent  of  the  early  Quakers,  of  which  Wil- 
liam Bayly  complains,  as  being  an  injurious  reflection  upon  his  chris- 
tian reputation.  We  sincerely  wish  that  the  compilers  may  profit  by 
what  he  says.  The  essay  in  which  it  is  contained  is  entitled,  "  The 
True  Christ  Owned,  in  a  few  plain  ivords  of  truth,  by  way  of  reply 
to  all  such,  professors  or  profane,  who  lay  to  the  charge  of  the  elect 
people  of  God,  called  Quakers,  that  they  deny  the  blood  of  Christ, 
and  his  body  and  resurrection,  and  that  they  deny  the  Lord  that 
bought  them,  and  trample  the  blood  of  the  covenant  under  their  feet." 
It  is  inserted  in  his  works,  page  573  and  seq.  The  following  de- 
claration of  William  Bayly's  faith,  concerning  Christ  Jesus,  is  ex- 
tracted from  it,  viz. 


185 

"The  second  query  and  charge, '  But  do  you  own  salvation  by  the 
Man  Christ,  that  was  born  of  the  Virgin  Mary,  and  that  was  baptized 
of  John  in  Jordan,  and  that  preached  in  the  world,  and  was  crucified, 
dead  and  buried,  and  rose  again  the  third  day,  and  ascended  into 
heaven,  and  there  sitteth,  at  the  right  hand  of  God,  and  shall  come 
again  to  judge  the  world  ?'  [Answer] — (Now  mark,  if  we  speak  the 
truth  in  the  iiprightnefis  of  our  hearts,  and  say  yea  to  alt  this;  it 
doth  not  at  all  satisfy  them,)  but  they  further  proceed  with  terms 
beyond  what  «s  written  :  [viz.]  '  But  do  you  believe  in  the  visible  man 
Christ  with  flesh  and  bones,  which  the  people  fastened  their  eyes  on, 
when  he  read  in  the  book  of  Isaiah  ?  So  that  Christ  Jesus  was  a  vi- 
sible man,  \v\t\\  flesh  and  bones,  a.s  he  himself  said  to  Thomas,  a  spi- 
rit hath  not  flesh  and  bones  as  ye  see  me  have  ;  so  they  did  see  him 
after  he  was  risen  from  the  dead,  and  this  was  visible.  Do  you, 
Quakers,  own  salvation  alone  by  this  visible  person,  Christ  Jesus  ? 
For  we  believe  you  do  not,  because  you  preach  up  a  light  within  and 
not  the  visible  man,  Christ,  for  salvation  ;  and  so  we  publish  you  to 
be  them,  that  deny  the  Lord  that  bought  them,  and  so  are  of  anti- 
christ and  false  prophets.' 

"  Answer — The  foinier  part  is  here  answered  already,  with  a  word 
of  truth,  YEA;  and  as  to  the  latter  part  thereof,  I  have  this  to  say, 
that  we  do  not  deny  but  own  and  believe,  that  he  was  the  Son  of 
God,  and  the  true  Christ  and  the  Saviour  of  the  world,  that  did  ap- 
pear to  his  disciples,  and  did  eat  and  drink  with  them,  and  talk  with 
them,  after  he  was  risen  from  the  dead  :  who  said,  A  spirit  hath  not 
flesh  and  bones  as  ye  see  me  have;  and  all  that  is,  or  was  spoken, 
and  written  by  the  prophets,  and  apostles  of  Christ,  concerning  him, 
what  he  was,  or  what  he  did  or  said,  we  do  really  believe  without 
any  equivocating,  as  some  of  you  usually  charge  us  with,  and  ivith 
reservations ;  to  which  we  may  say,  as  the  apostle,  if  our  gospel  be 
hid,  or  reserved,  it  is  hid  to  them  that  are  lost,  whose  minds  the  god 
of  this  world  hath  blinded,  that  do  not  believe,  lest  the  light  of  the 
glorious  gospel  of  Christ  who  is  the  image  of  God,  should  shine  unto 
them:  read  2  Cor.  iv.  throughout;  you  that  talk  against  the  light 
within,  and  understand  what  ye  read,  and  what  ye  are  crying  out 
against.  It's  no  less  than  the  Son  of  God,  if  you  will  believe  Paul, 
who  witnessed  the  Son  of  God  revealed  in  him,  and  Christ,  the  Son 
of  God,  said,  I  am  the  light  of  the  world. 

"  But  as  to  your  charge,  I  say  further,  that  we  own  salvation  by  no 
other  Christ  than  Him,  the  true  apostles  preachei!,  nor  no  other  gos- 
pel, or  name  under  heaven  by  which  men  shall  be  saved,  but  by  Je- 
sus Christ ;  who  is  the  same  yesterday,  to-day,  and  forever.  And 
for  the  word  visible,  its  yours,  and  not  Christ's,  nor  his  apostles',  nor 
mine,  and  so  I  leave  it  out,  and  keep  to  the  form  of  sound  words,  as 
the  apostle  exhorts,  and  not  meddle  with  if,  lest  I  add  to  his  words, 
and  he  reprove  me; — but  he  that  took  upon  him  the  likeness  of  sin- 
ful flesh,  and  the  form  a  servant,  and  was  found  in  fashion  as  a  man, 
and  made  in  the  likeness  of  men,  being  in  the  form  of  God,  thought 
it  no  robbery  to  be  equal  with  God  ;  this  Christ  Jesus  we  own,  and 
witness  salvation  by,  and  by  no  other:  And  though  Christ  Jesus 
spoke  at  that  time,  and  upon  that  occasion,  of  his  flesh  and  bones, 

A  a 


186 

that  they  miglit  believe,  that  it  was  he,  that  was  risen  from  the  dead, 
whom  the  chief-priests,  Scribes,  Pharisees,  and  elders  had  caused  to 
be  crucified,  which  before  he  had  declared  to  them,  and  so  upbraid- 
ed them  with  their  unbelief  in  that  particular;  yet  we  need  not  be 
upbraided  with  unbelief,  by  any,  as  you  have  done,  saying,  we  deny 
the  resurrection  of  the  body ;  but  we  do  really  believe  that  Christ  is 
risen  from  the  dead,  and  entered  into  his  glory,  according  to  the 
scriptures,  who  said  to  his  disciples  at  the  supper,  "I  will  not  drink 
henceforth,  of  this  fruit  of  the  vine,  until  that  day  when  I  drink  it 
new  with  you,  in  my  Father's  kingdom,  and  that  after  he  was  risen 
from  the  dead,  he  v/ould  go  before  them  into  Galilee:  so  these  things 
they  did  witness  fulfilled,  according  as  he  had  said,  whose  cup  of 
blessing  which  they  blessed,  was  it  not  the  communion  of  the  blood 
of  Christ,  &c.?  And  did  not  his  blood  cleanse  them  from  all  sin,  as 
they  walked  in  the  light,  in  which  their  fellowship  and  communion 
was?  Head  with  understanding  in  the  fear  of  the  Lord:  and  so 
mark  your  great  argument  upon  what  occasion  he  thus  appeared, 
and  spoke;  A  spirit  hath  not  flesh  and  bones  as  ye  see  me  have: 
Did  he  thus  speak,  that  his  disciples  should  always  look  after  flesh 
and  bones  to  appear  amongst  them,  and  to  be  with  them,  asid  comfort 
tliem  forever?  or  did  he  not  appear  to  them  in  another  form,  and  last 
of  all  did  he  not  appear  to  Paul,  who  was  called  Saul,  as  to  one  born 
out  of  due  time,  and  how  did  he  appear  to  him? — Mark,  when  it 
pleased  God  to  reveal  his  Son  in  me,  ifcc." — Pages  582 — 585. 

It  will  be  seen  from  this  declaration  that  William  Bayly  sincere- 
ly and  unfeignedly,  without  any  shuffling,  equivocating,  or  reser- 
vation, owned  Jesus  Christ  both  outwardly  and  inwardly,  as  the 
true  Saviour  and  Redeemer,  and  held  forth  no  other  thing  whatever 
as  the  Saviour,  but  HE  that  took  upon  him  that  body  of  flesh,  and 
was  oifered  up  without  the  gates  of  Jerusalem,  a  propitiation  for  the 
sins  of  the  world.  Let  the  reader  compare  these  doctrines  with 
those  avowed  by  Elias  Hicks  in  his  sermons  and  letters,  and  he  will 
at  once  perceive  how  great  the  contrast  is  between  his  notions,  and 
genuine  Quakerism. 

From  the  same  essay  which  we  have  here  quoted,  the  compilers 
of  the  pamphlet  have  extracted  some  queries,  which  William  Bayly 
addressed  to  the  opposers  of  the  Society  of  Friends  with  whom  he 
had  the  dispute,  which  gave  occasion  for  writing  the  essay.  Mat- 
thew Caffin,  one  of  the  disputants,  asserted — "  My  Saviour  that  I 
own  salvation  by,  is  that  visible  Man  Christ,  that  is  ascended  up  into 
heaven,  and  there  sitteth  at  the  right  hand  of  God,  that  visible  many 
with  the  ssLxneJlesh  and  bones,  which  he  took  of  the  Virgin  Mary."-»- 
This  he  said  in  opposition  to  the  doctrine  of  the  apostle,  that  the 
Word  was  nigh  in  the  heart  and  in  the  mo^h,  even  the  engrafted 
word  which  was  able  to  save  the  soul ;  wholly  denying  the  latter, 
and  asserting  that  the  visible  man  of  flesh  and  bones  was  the  alone 
Saviour.     This  occasioned  William  Bayly  to  query  with  them. 

|C7°["  1st.  Whether  there  be  any  more  Saviours  of  the  immor- 
*'  tal  soul  but  one,  that  is  able  to  save  it,  or  to  bring  salvation  to  it — 
*•  Yea  or  Nay?  If  you  say  nay,  there  is  but  one  able  to  save,  and 
^*  able  to  destroy  as  the  Lord  said,  Beside  me  there  is  no  Saviour. 


187 

"  and  there  is  no  other  name  under  heaven  by  which  men  can  be  sav 
"  ed,  but  Jesus  Christ. 

"  2d.  Then,  whether  the  visible  person  of  flesh  and  bones,  be  the 
"  only  Saviour,  seeing  the  apostle  saith.  The  engrafted  word  is  able 
"  to  save  the  soul,  and  the  grace  of  God  that  bringeth  salvation  hath 
"  appeared  to  all  men  ?  And  who  was  Enoch's  Saviour  and  the 
"  prophets',  who  were  before  that  visible  flesh  and  bones  was? 

"  3d.  Whether  the  visible  person  of  flesh  and  bones,  be  the  en- 
•'  grafted  Word  ?  Or  whether  Ihat  person,  hatli  appeared  to  all 
"  men,  seeing  that  which  bringeth  salvation  hath  ?  I  leave  it  to  the 
"  witness  of  God  in  you  all,  to  consider  and  judge.  For  if  you  say, 
"  the  visible  man,  with  visible  flesh  and  bones,  is  the  alone  Saviour, 
"  (as  you  have  said,)  then  whether  this  visible  man  be  in  the  hearts 
"  of  people  ?  For  the  apostle  preached  Christ,  the  Word  nigh 
"  in  the  heart,^and  in  the  mouth ;  and  the  ingrafted  Word  is  able 
"  to  save  the  soul ;  so  he  did  not  preach  a  visible  Christ  with  flesh 
"  and  bones  as  you  do,  (which  W.  B.  [slu.  opponent]  said  was  not 
"  Christ ;  but  the  Word.].aC3|  And  Paul  preached  God,  that  made 
the  world,  &c.  that  was  not  far  from  every  one  of  us,  the  invisible 
God,  but  you  preach  a  visible  man,  with  flesh  and  bones  at  a  great 
distance  from  all  people,  above  where  the  sun,  moon,  and  stars  are, 
as  Matthew  Caffin  said,  his  Saviour  was,  which  he  owned  for  salva- 
tion."—pages  600,  601. 

The  candid  reader  will  at  once  discern  the  real  meaning  of  Wil- 
liam Bayly  in  these  queries.  It  is  not  to  deny  or  undervalue  the 
outward  coming  of  the  Lord  Jesus  Christ  in  the  flesh,  but  to  show 
the  inconsistency  of  that  doctrine,  which  would  make  the  manhood 
alone  the  Saviour,  distinct  entirely  from  the  eternal  divinity,  the 
fulness  of  the  Godhead  which  dwelt  in  the  manhood  ;  for  this  was 
the  opinion  of  his  opponent. 

The  compilers  have  italicised  the  words  "he  did  not  preach  a 
visible  Christ,  with  flesh,  and  bones,"  &c.  alluding  to  the  apostle 
Paul.  They  would  doubtless  have  us  construe  this,  into  a  denial 
of  the  manhood  of  the  Lord  Jesus,  and  to  conclude  that  the  Qua- 
kers believed  in  Christ,  no  otherwise,  than  as  he  is  the  Word,  nigh 
in  the  heart.  Such,  however,  was  not  the  meaning  of  William  Bay- 
ly, as  we  shall  presently  prove.  George  Keith,  after  he  had  apos- 
tatised from  the  true  Quaker  doctrine,  quoted  this  very  passage 
from  William  Bayly,  and  charged  him  with  holding  those  senti- 
ments which  the  compilers  would  have  us  to  infer  from  it.  See 
Keith's  "  Serious  Call."  The  reply  to  Keith  after  quoting  the  pas- 
sage, adds : — 

"  1st.  If  this  be  truly  cited,  the  first  part  is  according  to  plain 
scripture,  that  the  apostles  did  so  preach  Christ,  the  Word  nigh, 
and  the  ingrafted  Word — See  Romans  x.,  James  i.  21.  Therefore, 
Georgfe  Keith,  in  placing  this  among  fliose,  he  terms,  vile  and  mon- 
strous doctrines,  has  accused  tlie  holy  apostles,  with  vile  and  mon- 
strous doctrines,  to  show  his  own  vileness.  2d,  '  He  did  not  preach 
a  visible  or  fleshly  Christ  as  you  do  ;'  ^s  who  do  ?  Doubtless 
they  were  such  opposers  of  Christ  in  spirit,  or  his  light  in  man,  as 
preached  Christ  only  in  the  Jlesh,  and  only  far  remote  from  men. 


188 

Whereas  the  holy  apostles  preached  him  both  as  come  in  the  flesh, 
and  in  the  Spirit ;  both  without  and  within  also." — Serious  Exami- 
nation of  G.  Keith,  pages  20,  21. 

It  will  thus  appear,  that  neither  W.  Bayly,  nor  any  of  the  early 
Quakers,  preached  Christ  within^  to  the  exclusion  of  Christ  without; 
but  sincerely  owned  him,  both  as  he  appeared  at  Jerusalem,  without 
them,  ill  the  flesh,  and  also  as  he  is  revealed  by  a  measure  of  his 
Holy  Spirit  in  the  hearts  of  his  people.  But  we  have  yet  further 
evidence  upon  the  subject,  from  W.  Bayly  himself,  who  seems  to 
have  been  aware  that  illiberal  opposers  might  pervert  the  true  mean- 
ing of  his  words,  in  order  to  traduce  his  christian  reputation.  He, 
therefore,  states  the  following  objection  and  answer,  in  the  very 
same  essay,  from  which  the  compilers  have  extracted;  and  only  two 
pages  from  their  quotation,  viz: 

"  But  some  may  say,  if  God  and  Christ,  and  Justification  and  sal- 
vation, and  all  must  be  known  within  ;  then  what  benefit  have  you 
by  the  death  and  sufferings  of  Clirist?  And  for  what  end  came 
he  into  the  world  ?  And  what  advantage  have  any  people  by  these 
things  } 

"  Answer. — Much  every  way ;  for  first.  He,  in  his  birth,  and  com- 
ing in  theilesh,  was  the  opening  of  a  door,  (though  under  a  veil  to 
the  carnal  eye,)  to  see  into  the  mysteries  of  his  kingdom  ;  which  was 
at  hand,  as  he  told  them  ;  as  his  being  born  of  a  virgin,  and  then  be- 
ing carried  into  Egypt,  and  then  being  brought  back  again,  as  also 
his  being  kept  out  of  the  inn,  which  ivas  full  of  guests  in  the  days 
of  taxing,  and  his  being  wrapped  in  swaddling  clothes,  and  laid  in  a 
manger,  showed  his  entertainment  in  the  world,  and  among  the 
professors  of  all  sorts,  that  saw  not  the  invisible  Life,  but  looked 
at  the  visible  appearance,  and  so  his  face  was  more  marred  than  any 
man's — and  his  form  more  than  the  sons  of  men. 

"  And  then  in  his  preaching,  he  told  for  what  end  he  was  born,  and 
came  into  the  world,  to  bear  witness  to  the  truth;  and  so  he  fulfilled 
all  the  types  and  shadows,  and  sacrifices  under  the  law,  by  his  offer- 
ing  once  for  all,  and  ended  them  forever;  and  so  a  body  was  prepar- 
ed ;  to  do  his  Father's  will,  who  would  not  have  any  more  such  sacri- 
fices and  offerings,  but  a  new  and  living  way  must  be  consecrated  for 
the  people,  through  the  veil,  that  is  to  say,  his  flesh,  which  'Was  offered 
up  once  for  all :  So  here,  all  the  outward  offerings,  (which  were  many 
and  often,)  ended;  and  now  the  offering  is  in  righteousness,  in  that 
which  exceeds  the  Scribes  and  Pharisees;  and  the  true  worship  is 
now,  as  he  said,  in  the  spirit  and  in  the  truth.  And  so,  as  they  of- 
fered the  blood  of  bulls  and  goats,  and  such  like  things,  in  their  sa- 
crifices for  sin  and  transgression,  so  Christ,  at  his  death  and  suffer- 
ings, offered  up  a  body  ^  flesh  and  blood,  which  was  prepared,  (as 
I  said,)  TO  THAT  END  OF  HIS  FATHER;  SO  lie  did  his  Father's  will, 
with  which  He  was  well  pleased,  saying;-,  this  is  my  beloved  son,  hear 
ye  him  ;  so  that  God  is  in  Christ,  reconciled ;  and  out  of  ium  there  is 
no  reconciliation,  nor  acceptable  sacrifice.  And  now,  all  must  hear 
him, who  said  lam  the  Way,  the  Truth  and  the  Life,  and  lam  the  Light 
of  the  world  ;  believ>^  in  the  Light;  whose  name  is  called  the  Word 
of  God ;  which  his  ministers,  in  his  stead,  preached,  nigh  in  the 


189 

heart  and  in  the  mouth,  and  forbad  saying,  Who  shall  ascend  up  into 
Heaven  to  bring  him  down,  or  descend  to  fetch  him  up,  &c.  ?  But 
the  Word  of  reconciliation  they  had,  and  this  they  preached,  that 
people  might  come  to  Christ,  and  be  reconciled  to  God  ;  and  their 
fellowship  was  with  the  Father  and  with  his  Son  Jesus  Christ,  and 
the  blood  of  Christ  did  cleanse  them  ;  and  yet  they  desire  to  know 
him  no  more  after  the  iiesh  ;  but  these  things  are  parables  to  the 
wise  men  of  the  world.  Therefore,  I  may  conclude  as  the  apostle 
did,  without  controversy  great  is  the  mystery  of  godliness ;  God 
was  manifest  in  {the  flesh,  justified  in  the  spirit,  seen  of  angels, 
preached  unto  the  Gentiles,  believed  on  in  the  world,  received  up 
into  glory  :  and  so  he  is  out  of  your  sight  who  deny  the  Light  with- 
in, for  that  gives  the  knowledge  of  his  glory  in  the  face  of  Jesus 
Christ,  as  ye  may  read,  2  Cor.  iv.  6." — pages  602  to  604. 

From  this  extract  it  is  apparent,  how  careful  the  primitive  Qua- 
kers were,  while  they  enforced  that  great  fundamental  doctrine 
of  the  christian  religion,  the  manifestation  of  the  spirit  of  Christ 
Jesus,  given  to  all  men  to  profit  with,  to  guard  against  giving  any 
just  ground  to  suspect,  that  they  in  any  degree  lessened,  or  slighted 
the  unspeakable  blessings  which  resulted  to  mankind,  from  the  out- 
ward coming,  and  sufferings,  and  death  of  the  Son  of  God  in  the 
flesh.  And  although  their  writings  have  often  been  misconstrued  to 
convict  them  of  this  most  unchristian  doctrine,  yet  their  accusers, 
whether  open  enemies,  or  pretended  friends,  have  always  been  ob- 
liged to  resort  either  to  mutilation  of  their  writings,  or  to  perver- 
sion of  their  true  meaning.  When  permitted  to  speak  for  them- 
selves, they  declare  to  the  satisfaction  of  every  candid  and  ingenu- 
ous mind,  that  they  believed  without  any  equivocation  or  reserva- 
tion, in  all  that  the  scriptures  testify  concerning  the  coming,  suffer- 
ings, death,  resurrection,  mediation,  and  intercession  of  our  Lord 
and  Saviour  Jesus  Christ. 

On  page  41,  of  the  pamphlet,  we  are  presented  with  a  quotation 
from  an  essay  of  W.  Bayly's,  entitled  "  A  Salvation  to  the  breath- 
ing Seed  of  Israel."  The  section  which  contains  the  extract,  is  enti- 
tled "  Concerning  Christ's  second  coming  and  Kingdom  and  Reign, 
and  of  the  Kingdoms  of  this  world  becoming  his  Kingdoms"  It 
commences  thus : 

«*  I  never  read  in  all  the  scriptures,  as  I  can  remember,  of  a  third 
coming  of  Christ  personally,  in  his  own  single  person,  or  of  a  per- 
sonal reign,  besides  what  shall  be  in  his  saints.  But  I  have  read 
of  his  coming  the  second  time,  without  sin,  unto  salvation,  &c., 
which  the  apostles  in  their  days  did  witness,  yea,  even  his  coming 
and  kingdom,  as  may  be  mentioned  hereafter.  I  believe  most  peo- 
ple, in  that  called  Christendom,  who  have  read  the  scriptures,  will 
confess  Christ  is  come  once  already,  even  when  he  had  the  body  pre- 
pared, which  he  laid  down,  and  took  up,  without  the  gates  of  Jeru- 
salem ;  4his  I  grant  teas  a  personal  comings  or  the  Godhead  dwelt  in 
that  person^  bodihj  ;  tliis  we  conclude  was  his  first  coming,  to  be  ma- 
nifest in  these  days  ;  and  we  believe  all  the  things  that  are  written 
of  him  to  be  reaUi/  true,  and  that  whatsoever  he  did  or  said,  must  be 
f.dfillcd.  &c."       ' 


190 

"  But  now,  this  being  his  first  coming^he  ttlhh'is  disciples  while  he 
was  yet  with  them,  that ''  he  must  go  away,  and  that  it  was  expedi- 
ent that  he  should  go  away,  or  else,  said  he,  the  Comforter  will  not 
come,  the  which  if  I  go  away,  /shall  send  unto  you,  even  the  Spirit 
of  Truth,  which  shall  abide  with  you  forever,  &c.  Yet,  notwith- 
standing sorrow  had  filled  their  hearts,  though  He  tells  them  he 
would  co/ne  again  unto  them,  and  their  hearts  should  rejoice,  and  their 
joy  no  man  should  take  from  them  :  This  was  his  promise  to  his  dis- 
ciples, while  HE  was  yet  personally  with  them,  and  to  comfort  and 
strengthen  them  yet  more,  yet  he  told  them,  that  he  that  was  with 

THEM,  SHOULD  BE  IN  THEM." pageS  306,  307. 

The  substance  of  this  confession  to  the  personal  and  spiritual  ap- 
pearance of  our  blessed  Lord,  is  so  truly  scriptural,  that  we  wish  to 
call  the  attention  of  our  readers  particularly  to  it.  So  well  was  the 
author  grounded  in  the  sacred  truths  recorded  in  Holy  Scripture,  so 
clear  and  unequivocal  did  they"  appear  to  him,  that  he  supposes 
most  people  in  Christendom,  will  confess  Christ  is  come  already, 
in  that  prepared  body,  which  he  laid  down  and  took  up  again,  with- 
out the  gates  of  Jerusalem.  To  such  a  sincere  and  believing  chris- 
tian, how  painful  would  it  be  to  know,  that  many  of  the  professed 
members  of  that  Society,  which  above  all  others  he  loved,  as  the 
household  of  true  faith;  and  for  whose  doctrines  he  endured  cruel 
persecution  and  imprisonments;  had  not  only  departed  from  the 
confession  of  that  Christ  which  died  at  Jerusalem,  but  were  quoting 
his  works  to  prove  that  he  did  the  same  !  I 

He  makes  a  full  acknowledgment,  not  only  to  all  the  circumstan- 
ces relative  to  the  birth,  life,  and  death  of  the  Holy  Jesus,  confess- 
ing to  all  that  the  scriptures  testify  of  him  ;  but  what  is  especially 
worthy  of  remark,  he  declares  that  the  same  Comforter  that  was  out- 
wardly with  his  disciples  in  the  flesh,  did  afterward  come  again  to 
them  in  the  spirit.  That  Christ  himself,  sent  them  this  Comforter, 
even  the  Spirit  of  Truth  that  should  abide  with  them  forever."— 
There  is  a  striking  contrast  here,  between  the  belief  of  W.  Bajly 
and  Elias  Hicks,  since  the  latter  asserts  that  it  was  not  the  same 
Comforter  who  was  afterward  sent  to  the  disciples,  but  another,  dis- 
tinct from  Jesus  Christ,  as  is  set  forth  in  various  places  in  his  ser- 
mons. 

Immediately  following  what  we  last  quoted,  comes  the  paragraph 
which  the  compilers  have  selected ;  in  which  W.  Bayly  speaks  of  the 
attachment  which  the  disciples  of  Christ  had  for  his  person,  which 
he  thinks  to  have  been  for  the  sake  of  the  excellent  spirit  which 
dwelt  in  him — though  he  says  he  means  not  to  slight  the  person. — 
The  part  which  the  compilers  seem  to  consider  peculiarly  adapted 
to  this  purpose,  is  his  enjoining  it  on  his  disciples,  to  pray  to  their 
Father  who  was  in  Heaven.  He  says,  |CP['"  And  so  he  taught  them 
"to  pray,  Our  Father,  Sec,  not  to  look  at  his  person,  and  pray  to 
^' him  as  a  person,  ivithout  them,  but  bid  them  piay  to  their  Father 
"  which  seeth  in  secret,  who  would  reward  them  openly;  and  he 
"  that  seeth  in  secret,  searcheth  the  heart  and  trieth  the  reins  :]<ol:::i| 
And  he  bid  them  pray,  thy  kingdom  come  ;  and  the  kingdom  of  Hea- 
ven is  within,  and  the  heart  and  reins,  and  the  searcher  of  them,  is 


191 

within ;  and  he  bid  them  wait  at  Jerusalem,  till  they  were  endued 
with  power  from  on  hi;;h;  and  the  kingdom  of  God  consisteth  in 
power,  &c.  So  they  waited  for  his  coming  and  kingdom^  \n  their 
days,  after  his  bodily  departure  from  them,  and  also  came  to  enjoy 
what  they  ivaited  for,  and  to  receive  the  promise  of  the  Father, 
which  was  fuliilled  unto  them,  and  in  them  :  For  saith  the  Apostle, 
We  wait  for  his  Son  from  Heaven  ;  this  was  after  he  had  suffered, 
and  was  departed  from  them;  and  at  length  said.  The  Son  of  God 
is  come,  and  hath  given  us  an  understanding,  that  we  know  him 
that  is  true,  and  are  in  him  that  is  true  ;  this  is  the  true  God  and 
Eternal  life,  and  this  life  is  in  his  Son." — page  308. 

It  is  evident  from  the  context,  that  William  Bayly  had  no  inten^ 
tion  to  inculcate  the  idea ;  that  prayers  were  not  to  be  otFered  up 
to  (^hrist,  or  to  the  Father,  in  his  name.  For  though  he  says,  the 
disciples  were  not  to  look  at  his  person,  or  pray  to  him  as  a  person 
ivithoiit  them,  yet  the  clear  distinction  which  he  makes  between  the 
Manhood  and  Godhead,  shows  that  he  alluded  only  to  the  former — 
the  outward  person  ;  and  in  the  same  paragraph,  he  inculcates  the 
necessity  of  witnessing  the  Son  of  God  to  be  come,  and  recites 
that  passage  of  John's  Epistle,  where  he  is  styled,  the  true  God 
and  eternal  life,  that  everlasting  and  glorious  Being  to  whom  all 
prayers  must  ascend,  and  to  whom  all  adoration  and  praises  forever 
belong.  "I  have  chosen  you,  said  the  Holy  Jesus,  and  ordain- 
ed you  ;  that  whatsoever  ye  shall  ask  of  the  Father,  in  my  name,  he 
may  give  it  you  :"  hence  all  our  petitions  to  the  throne  of  grace, 
must  be  offered  in  the  name  of  Jesus  Christ,  and  they  that  ask  not 
in  his  name,  their  prayers  will  not  be  answered,  because  they  ask 
amiss. 

We  shall  conclude  our  remarks,  with  the  following  extract  from  a 
work  by  (his  author,  entitled  "The  Lamb's  Government  to  be  Exalt- 
ed over  all,  in  Israel."  The  sentiments  which  it  contains,  respect- 
ing the  divinity  and  offices  of  Jesus  Christ,  will  strikingly  contrast 
with  those  of  Elias  Hicks,  and  completely  acquit  William  Bayly 
from  the  charge  of  coinciding  in  his  antichristian  notions,  viz : 

"  Jksus  Christ,  the  only  begotten  Son  of  God,  the  Holy  Seed,  the 
Laujb  slain  from  the  foundation  of  the  world,  (that  lies  in  wicked- 
ness,) in  whose  mouth  guile  is  not  found,  whose  name  is  called  the 
Word  of  (rod,  whom  all  are  to  hear,  whose  kingdom  is  not  of  this 
world,  whom  God  the. Father  hath  raised  from  the  dead,  and  ap- 
pointed Heir  of  all  things,  and  Head  over  all  to  his  Church,  and  giv- 
en Him  a  name  above  every  name,  that  at  His  name,  every  knee 
should  bow,  r»f  things  in  Heaven  and  things  in  the  earth,  and  every 
tongue  cofifess  him  to  be  Lord,  to  the  glory  of  God  the  Father; 
whom  he  hath  orivon  for  a  Leader  and  Comman«ler  of  the  people,  in 
whom  alone  is  redemption  and  snlvatlon,  and  not  in  any  other, — this  is 
the  Captain  of  thy  host.  Oh  Israel,  This  is  thy  King  and  Lawgiver,  thy 
Judge  and  Saviour,  and  every  spirit,  seed,  motion,  or  thought,  which 
is  contrary,  opposeth, or  riseth  against  the  life  of  this  pure,  righteous, 
precious  Seed,  (wheresoever  or  in  whomsoever  it  is,  or  appeareth,)  is  of 
antichrist,  whicli  the  Lord  God  will  consume  by  the  Spirit  of  his 
mouth,  and  destroy  by  the  brightness  of  his  coming,  (without  respect 


192 

of  persons,)  and  this  hath  been  the  testimony  of  the  servants  of  the 
Loifl  in  ages  past,  and  this  hath  been,  and  is,  our  testimony,  (who 
are  his  servants,)  unto  the  world  in  this  age,  which  work  he  is  now 
cutting  short  in  righteousness,  for  his  Elect  Seed's  sake,  in  whom 
alone,  he  is  well  pleased,  which  has  long  been  pierced,  wounded, 
grieved,  and  oppressed,  by  the  contrary  seed  of  evil  doers,  which  has 
always  opposed  and  exalted  itself,  above  all  that  is  called  God,  and 
would  not,  that  he  should  reign,  (who  is  the  truth,  the  resurrection, 
and  the  life,)  whose  right  alone  it  is,  and  for  whose  sake,  the  Lord 
God  Almighty  will  overturn,  overturn,  overturn,  till  he  possesses  it, 
unto  the  ends  of  the  earth." — pages  347,  348. 


193 


CHAPTER  VII. 

Remarks  upon  the  Quotations  made  by  the  Compilers  from  the  writings  of 

Geokge  Fox. 

This  eminent  minister  and  servant  of  Jesus  Christ,  was  the  ho- 
nourable instrument,  whom  it  pleased  the  Lord  to  make  use  of,  in 
the  convincement  and  gathering  of  the  first  members  of  the  So- 
ciety of  Friends.  He  descended  from  a  respectable  family  in 
Leicestershire,  and  his  parents  being  persons  of  a  religious  cha- 
racter, endeavoured  to  give  him,  as  well  as  the  rest  of  their  chil- 
dren, a  guarded  and  pious  education,  according  to  the  established 
religion  of  the  nation.  His  opportunities  of  literary  instruction 
were  very  limited,  and  hence  his  manner  of  writing  is  sometimes 
ambiguous  and  rather  unpolished,  but  being  naturally  of  a  sound 
understanding  and  vigorous  mind,  and  deeply  versed  in  that  know- 
ledge, which  is  only  to  be  acquired  in  the  school  of  Christ,  he  became 
an  eminent  preacher  of  the  gospel  of  Life  and  Salvation,  skilful 
both  in  word  and  doctrine. 

It  pleased  the  Lord  very  early  in  life,  to  impress  upon  his  mind, 
the  great  fundamental  doctrines  of  the  Christian  Religion,  and  to 
give  him  a  clearer  and  more  spiritual  view  of  the  nature  of  the  gos- 
pel dispensation,  than  was  then  known  by  the  different  denomina- 
tions of  professors. 

In  speaking  of  these  divine  openings  into  the  mysteries  of  the 
kingdom  of  heaven,  which  were  graciously  vouchsafed  to  him,  he 
informs  us,  that  althougli  (hey  were  not  always  communicated  to 
him,  through  the  medium  of  the  sacred  volume,  vet  they  all  answer- 
ed to  the  testimonies  of  Holy  Scripture,  and  were  in  accordance 
with  it. 

Soon  after  his  mind  came  under  religious  exercise,  he  was  brought 
to  see,  and  reverently  to  acknowledge  tlie  unspeakable  mercy  of 
God  in  giving  his  dear  Son,  our  Lord  and  Saviour  Jesus  Christ,  to 
be  a  sacrifice  for  the  sins  of  the  whole  world;  and  when  question- 
ed on  this  subject  by  Nathaniel  Stevens,  he  gave  a  remarkably  clear 
and  full  testimony  to  his  belief  in  the  atonement,  which  he  has  re- 
corded in  his  Journal,  p.  86. 

His  writings  are  remarkable  for  the  abundant  testimony  which 
they  bear,  to  the  Divinity  and  various  offices  of  our  blessed  Lord, 
and  although  the  state  of  the  Christian  world  at  that  time  requir- 
ed that  the  doctrine  of  his  second  coming,  by  his  Holy  Spirit  in  the 
souls  of  all  mankind,  should  be  peculiarly  enforced,  yet  he  was 
ever  careful  to  give,  when  occasion  demanded,  his  unequivocal  and 
positive  declaration,  to  the  unspeakable  blessings  which  flowed  from 
his  transcendant  manifestation  in  the  body  of  tlesh. 

In  the  year  167$,  being  in  the  island  of  Barbadoes,  and  man-^ 

Bh 


194 

iiiisrepresentations  of  the  Society  of  Friends  being  then  circulated 
there,  with  the  design  of  rendering  them  odious  in  the  estimation 
of  the  people,  he  addressed  a  letter  to  the  Governor  and  Council,  in 
which  he  makes  a  full  confession  of  the  belief  of  the  early  Quakers, 
in  God,  Jesus  Christ,  and  the  Holy  Scriptures ;  for  which  see  the 
conclusion  of  this  chapter,  and  page  147  of  the  second  volume  of 
his  Journal.  In  1682  he  issued  a  pamphlet,  entitled,  "  Something 
by  way  of  answer  to  all  such  as  falsely  say,  the  Quakers  are  no 
christians,"  M^hich  contains  a  declaration  of  the  belief  of  the  Socie- 
ty, in  the  Holy  Three  which  bear  record  in  heaven,  the  Divinity  and 
Atonement  of  Jesus  Christ,  and  the  authenticity  and  divine  author- 
ity of  Holy  Scripture. 

George  Fo^  died  in  the  year  1690,  and  as  we  have  these  two  de- 
clarations of  the  soundness  of  his  faith,  together  with  that  to  priest 
Stevens  in  1644,  they  alone,  if  we  had  no  other  proof,  (though  there 
are  volumes  beside,)  are  amply  sufficient,  to  show  in  the  most  indu- 
bitable manner,  that  he  was  not  a  believer  in  the  antichristian  no- 
tions of  Elias  Hicks.  If,  therefore,  the  compilers  had  been  able  to 
adduce  from  his  controversial  writings,  any  passages  which  could  be 
misconstrued  to  favour  a  contrary  opinion,  it  would  not  be  any  evi- 
dence of  his  coinciding  in  the  sentiments  which  they  wish  to  force 
upon  him,  unless  they  could  make  it  appear  that  he  denied  at  one  time 
what  he  solemnly  professed  at  another;  and  if  they  could  do  this, 
the  authority  of  such  a  man  would  be  of  little  moment.  But  George 
Fox  was  too  deeply  versed  in  the  sacred  truths  of  christian  re- 
demption, and  too  largely  experienced  in  the  work  of  salvation,  to 
evince  so  changeable  a  disposition,  or  to  entertain  a  doubt  of  any 
of  the  doctrines  of  the  gospel  of  Christ.  His  religion  was  of  the  heart, 
not  of  the  head.  He  had  tasted,  and  handled,  of  the  good  Word 
of  life,  and  spake  from  experimental  knowledge  of  that  salvation, 
which  was  purchased  for  mankind,  by  the  coming,  and  suiFering,  and 
death  of  the  adorable  Son  of  God. 

Most  of  the  extracts  made  by  the  compilers,  are  taken  from  two 
controversial  books  by  George  Fox,  entitled  "  Saul's  Errand  to.Da- 
mascus,"  and  the  "  Great  Mystery,"  &c.  Both  of  the  books  are  so 
badly  printed,  as  to  render  their  authority,  in  many  places,  doubt- 
ful ;  they  have  now  become  scarce,  and  are  accessible  to  but  few  of 
the  members  of  the  Society  of  Friends.  It  would  seem  that  the  com- 
pilers have  not  considered  George  Fox  as  very  good  authority  for 
their  principles,  since  their  extracts  from  his  works,  are  generally 
very  short,  several  of  them  greatly  mutilated,  and  taken  from  pie- 
ces, by  no  means  so  fully  declaratory  of  his  faith,  as  other  essays 
which  he  wrote  ;  particularly  some  inserted  in  his  Journal.  Some 
of  the  passages  quoted  in  the  pamphlet,  are  such  as  the  enemies  of 
Friends  adduced,  in  order  to  prove  that  he  was  not  a  christian  ;  a 
circumstance  by  no  means  favourable  to  the  cause  in  which  the 
compilers  have  embarked. 

We  shall  now  proceed  to  an  examination  of  the  quotations  of  the 
compilers,  and  trust  we  shall  be  able  to  show,  that  in  all  they  have 
gleaned  from  him,  there  is  nothing  which  will  support  the  anti- 
christian dogmas  of  Elias  Hicks.    The  first  extract  on  page  46  of 


195 

the  pamphlet,  is  from  an  essay,  entitled  "  Saul's  Errand  to  Da- 
mascus," page  12,  viz  : 

|C7^["  Question,  Whether  a  believer  be  justified  by   Christ's 
*'  righteousness,  imputed — Yea  or  No  ? 

"  Answer,  He  that  believeth  is  born  of  God  ;  and  he  that  is  born 
"  of  God  is  justified  by  Christ  alone,  without  imputation."]t>Oi 

Our  present  business  is  only  to  inquire  how  far  the  sentiments 
here  expressed  by  George  Fox,  accord  with  those  of  Elias  Hicks 
upon  the  same  subject.  George  Fox  says,  "  he  that  is  born  of  God 
is  justified  by  Christ  alone  without  imputation."  Now  if  the  believer 
*' is  justified  by  Christ  alone"  it  is  evident,  he  is  not  justified  by 
any  works  of  his  own,  but  by  Christ's  righteousness;  and  whether 
we  say  this  righteousness  is  imputed,  applied,  or  put  on,  all  which 
terms  the  scriptures  warrant,  the  doctrine  is  the  same,  the  expres- 
sion changes  it  not.  The  meaning  of  George  Fox,  therefore,  is  sim- 
ply this,  that  the  believer  is  made  righteous,  by  and  in  Christ,  which 
is  strictly  accordant  with  that  declaration  of  the  apostle  Paul,  concern- 
ing Christ,  where  he  says,  "  who  of  God,  is  made  unto  us  wisdom,  and 
righteousness,  and  sanctification  and  redemption ;"  and  again,  "  For 
he  hath  made  him  to  be  sin,  who  knew  no  sin,  that  we  might  be  made 
the  righteousness  of  God,  in  him."  This  doctrine,  Elias  Hicks  re- 
jects in  his  letter  to  Dr.  Shoemaker,  in  terms  of  the  strongest  disappro- 
bation and  contempt.  The  early  Quakers  objected  to  the  term  imputa- 
tion, in  the  sense  in  which  it  was  almost  wholly  used  in  that  day,  viz. 
the  accounting  of  wicked  persons  holy,  while  they  continued  in  their 
sins;  but  though  they  denied  this  as  a  most  dangerous  and  delusive 
doctrine,  yet  they  sincerely  owned  that  imputation  which  the  Holy 
Scriptures  so  clearly  sets  forth.  The  remaining'  part  of  the  quota- 
tion is  from  page  14  of  the  same  book,  viz. — 

|C7^["  Question — Whether  Christ  in  the  flesh  be  a  figure  or  not, 
»'  and  if  a  figure,  how  and  in  what  ?  Answer — Christ  is  the  substance 
"  of  all  figures;  and  his  flesh  is  a  figure,  for  every  one  passeth  through 
"  the  same  vvay,  as  he  did,  who  comes  to  know  Christ  in  the  flesh : 
"  there  must  be  a  suffering  with  him,  before  there  be  a  rejoicing  with 
"  him;  Chiist  is  an  example  to  all  to  walk  after:  and  if  thou  knewest 
•'what  an  example  is,  thou  wouldst  know  what  a  figure  is,  to  come 
"  up  to  tiie  same  fulness."]«3r3| — Page  14. 

The  reply  of  George  Fox  to  the  proposed  question,  is  divided  into 
two  parts  :  the  query  is,  "  whether  Christ  in  the  flesh,  be  a  figure  or 
not?"  To  this  he  plainly  replies,  "  that  Christ  is  the  substance  of 
all  figures;"  therefore  it  follows,  that  Christ  in  the  flesh  was  not  a 
figure,  but  the  substance  typified  by  the  figures.  He  then  adds, 
"  Christ's ^es/i  is  a  figure." 

It  is  evident  that  George  Fox  uses  the  word  figure  here,  as  sy- 
nonymous with  example;  for  he  says,  "Christ  is  an  example,  to  all 
to  walk  after,  and  if  thou  knewest  what  an  example  is,  thou  would 
know  what  a  figure  is"  He  was  y^vy  far,  however,  from  consider- 
ing that  Christ,  or  his  suiFerings,  in  the  flesh,  was  no  more  than  a 
figure;  for  on  page  98  of  his  Great  Mystery,  we  find  him  thus  se- 
verely reprimanding  a  priest  for  saying  so:  viz. 


196 

"  And  he  satth,  Christ  in  the  flesh,  his  sufferings,  was  but  an  cs- 
ample  and  a  figure." 

"Answer — Christ  ended  all  figures,  in  suffering,  and  examples 
and  patterns;  yet  he  is  the  saint's  pattern  and  example,  as  the  Scrip- 
ture witnesses ;  and  there  is  no  other  example  nor  pattern  to  be 
heeded,  but  Christ  alone,  which  they  are  to  learn  of;  but  to  say  he  is 
nothing  but  a  figure,  for  that,  thou  and  yoa  all  will  be  judged:  for 
he  ended  all  figures,  and  is  the  resurrection  and  the  life  both ;  and 
thy  dead  body  shall  live  with  my  dead  body,  this  is  scripture;  and 
they  that  said,  the  resurrection  was  past  in  the  days  of  the  apostles, 
overthrew  the  faith  of  some."  The  latter  part  of  this  was  in  reply 
to  the  charge  of  denying  the  resurrection  ;  and  George  Fox  proceeds 
to  answer  some  other  charges  alleged,  as  denying  Christ  came  in  the 
flesh,  &c.  in  which  he  very  justly  asserts  his  belief  in  the  divinity  of 
Jesus  Christ. 

In  consequence  of  the  use  of  the  expression  which  the  compilers 
have  italicised,  viz.  "Christ's  flesh  is  a  figure,"  the  enemies  of  the 
Society  of  Friends  took  occasion  to  misrepresent  them,  as  though 
they  considered  the  outward  manifestation  of  our  blessed  Lord  to  be 
nothing  more  than  a  figure  or  type  of  his  inward  appearance  in  the 
soul  of  man.  This  accusation,  (now  revived  by  the  compilers,)  was 
alleged  by  Francis  Bugg,  the  author  of  the  Snake,  George  Keith, 
and  others: — the  following  reply  to  the  Snake,  by  George  White- 
head, will  fully  vindicate  the  early  Quakers  from  the  aspersion.  In 
repelling  the  accusation  that  they  used  the  words,  "  figure  and  veil," 
in  order  to  derogate  from  the  true  value  of  Christ's  outward  appear- 
ance; he  alludes  to  the  use  of  the  word  veil  by  the  apostle  Paul  in 
the  Hebrews;  and  then  says — 

"  But  herein  he  [the  accuser,]  would  place  on  me  a  misapplication  of 
the  words, '  Who  being  found  in  the  shape  or  figure  of  a  man,'  &c. 
and  therefore  saith,  '  VVhat  relation  has  this,  to  the  calling  'Christ 
Jesus  a  type  or  figure  of  their  light  within,  which  I  have  shown  above, 
out  of  the  Quaker's  books?'  And  I  have  denied  this  as  a  falsehood 
before,  and  now  declare  against  his  manifest  perversion  and  injury 
to  me,  and  my  words  herein :  For  as  I  sincerely  disown  the  words 
charged,  viz.  "  the  calling  Christ  Jesus  a  type  or  figure  of  our  light 
within,"  so  I  could  not  apply  the  words  before,  in  the  text,  Philip,  ii. 
to  have  any  relation  thereto,  and  much  less  as  proof  of  that,  which  1 
never  hold :  And  I  know  none  o/?<s,  that  doth  so  call  Jesus  Christ,  a 
type  of  our  light  within;  he  being  i\\Q  fountain  thereof;  nor  that 
Chriat  is  only  a  figure,  as  falsely  charged  by  Francis  Bugg.  Which 
perversion,  so  far  as  I  can  find,  was  brst  forged  from  these  words  in 
the  book,  "Saul's  Errand,"  viz.  '  Christ  in  the  flesh,  without  them  is 
their  example  or  figure;  which  is  both  one.'  For  his  being  their  ex- 
ample, I  Pet.  ii.  21,  iv.  1.  i.  15,  John  xiii.  15,  are  quoted.  See  also 
Luke  ii.  31.  He  was  called  a  sign;  now  hence  to  say  he  was  only 
a  sign,  were  a  gross  perversion;  Christ  was  our  example,  now 
hence  to  say  he  is  nothing  else  but  an  example,  were  an  abuse,  and 
to  lessen  his  dignity,  and  a  variation  from  the  sense;  as  our  adver- 
sary has  done,  upon  trust  of  his  author  Francis  Bugg;  upon  his  false 
report,  which  is  besides  all  justice,  tnorality,  and  judicial  proceed- 


197 

ings.    Now  the  question  is,  whether  figure  may  be  made  synony 
mous  to  example,  for  the  words  example  or  figure  as  before  ?    I  con- 
ceive it  may." 

George  Whitehead  then  proceeds  to  give  examples,  where  the 
Greek  word  for  type  or  figure,  is  also  rendered  example.  He  then 
concludes:  "  That  is,  exemplum,  exemplar,  hath  a  threefold  signifi 
cation  in  scripture  :  First,  it  signifies  a  type  or  figure  of  things, 
either  past  or  to  come.  Second,  an  example  of  imitation.  Thirds 
an  example  of  warning  or  caution. 

"  Now  see  how  synonymously  the  terms  type,  figure,  pattern,  and 
example,  are  rendered  in  scripture,  and  of  what  extent,  not  only  in 
relation  to  the  types  under  the  law,  but  in  some  respect  to  Christ,  and 
his  ministers,  though  he  be  also  confessed  to  be  the  antitype,  sub- 
stance, and  end,  of  all  legal  shadows,  types,  and  figures.  But  I  have 
not  called  Christ  himself  a  type  of  our  light  within,  nor  justified  the 
same." — Page  502,  Switch  and  Supplement. 

It  must  be  evident  to  every  unprejudiced  reader,  from  this  expla 
nation  of  George  Whitehead's,  that  our  early  Friends  used   the 
terms   figure,  and   example,  in   much  the   same  sense,  when  ap- 
plied to  Christ,  and  that  they  had  no  intention  whatever  of  limiting 
him  to  be  no  more  than  a  figure  or  example. 

The  next  quotation  from  this  author,  inserted  in  the  pamphlet,  is 
extracted  from  his  Great  Mystery,  page  307.  He  is  replying  to 
John  Stillom,  who  aflirmed,  "  Not  any  man  knows  him,  speaking  of 
Christ,  to  be  God,  till  he  find  him  in  scripture,  and  saith,  as  deep 
things  as  the  spirit  hath  revealed,  they  are  all  in  the  scripture." — 
George  Fox  answers,  "  Many  knew  God  and  knew  Christ,  and  yet 
had  not  written  scripture  to  tell  them  of  those  things,  as  Enoch  and 
Abel ;  and  many  again  hath  scripture,  speaking  of  God  and  Christ, 
and  yet  doth  not  know  God  and  Christ,  and  doth  not  find  him  in 
scripture  :  as  instance,  |CI7°[the  Pharisees  knew  not  God  and  Christ, 
"  which  had  the  scripture,  and  had  not  life  until  they  came  to  Christ, 
"  the  scripture  speaks  of:  and  many  things  the  spirit  did  reveal, 
"  which  was  not  written  in  the  scriptures  ;]«Ol  and  was  spoken  to 
the  saints." — Great*Mystery,  page  306. 

It  will  be  seen,  that  even  in  this  short  quotation,  the  compilers 
have  mutilated  tlie  sentence.  They  begin  after  a  comma,  leaving 
out  the  leading  part  of  the  paragraph,  where  George  Fox  has  laid 
down  his  proposition,  and  merely  take  in  a  part  of  the  example, 
which  he  gives,  of  the  truth  of  his  assertion.  This  they  close  at 
a  comma,  and  italicise  the  last  seven  words,  in  order  to  make 
it  appear  that  George  Fox  thought  the  spirit  would  reveal  ma- 
ny things,  which  are  not  declared  in  the  scripture,  and  thus 
produce  his  authority  for  pretended  new  revelations,  which  con- 
tradict and  overturn  the  sacred  volume.  That  George  Fox  in- 
tended no  such  thing  is  very  clear.  He  is  speaking  of  the  days 
of  Christ's  personal  appearance,  when  the  books  of  the  New  Tes- 
tament were  not  written,  and  uses  the  past  tense,  vi^.  many 
things  which  were  not  then  written,  confining  it  to  that  time  of  which 
he  was  then  speaking ;  adding  that  these  things,  *•  was  spoken  to  the 
saints."    If  these  things,  which  were  spoken  to  the  saint=,  had  not 


198 

been  written  in  the  New  Testament,  George  Fox  could  not  have 
known  that  thej  were  so  spoken  ;  so  that  it  is  evident  he  was  allud- 
ing to  the  history,  precepts,  and  doctrine,  which  were  then  spoken  to 
the  saints,  and  written  in  the  New  Testament.  The  compilers  were 
aware,  no  doubt,  that  these  last  six  words  would  destroy  the  con- 
struction \vhich  they  wished  to  force  upon  his  expression,  and  have, 
therefore,  omitted  them.  To  show  that  George  Fox  had  no  slight 
esteem  of  the  sacred  volume,  we  shall  subjoin  the  following  short 
extract  from  the  same  work.  Samuel  Eaton  objected,  "  The  devil 
shows  his  spite  and  spleen,  in  them  who  say  they  have  the  Word,  as 
it  was  in  the  beginning,  against  the  scriptures,"  &c. 

George  Fox.  "  Answer. — That  is  not  so,  for  they  that  have  the 
Wordy  as  was  in  the  beginning,  own  the  scriptures,  and  are  not 
against  them^  but  are  in  that  which  fulfils  them." — Great  Mystery, 
page  4. 

Hence,  it  is  clear,  that  they  who  do  not  own  the  scriptures,  but  are 
opposed  to  them,  and  preach  doctrines  contrary  to  them,  and  refuse 
to  have  their  doctrines  tried  by  them,  have  not  that  Word  which  was 
in  the  beginning.  Again,  in  his  answer  to  Enoch  Howett,  who  made 
the  scriptures  "  to  be  the  only  iveapon  whereby  Christ  overthrew  the 
devil."    George  Fox  said — 

"Who  (Christ)  bruiseth  his  head,  and  was  before  scripture  was; 
yet  the  scriptures  is  for  correction  and  doctrine,  furnishing  the 
man  of  God  in  his  place;  and  Christ,  the  Seed,  was  before  scrip- 
ture was:  and  all  them  that  hath  scripture,  and  not  Christ,  cannot 
overcome  the  devil,  you  and  the  papists  doing  his  work;  for  they 
that  overcome  him,  it  is  with  the  power,  and  those  have  the  scrip- 
tures of  truth,  which  the  devil  is  out  of." — Pages  14,  15. 

The  remainder  of  the  quotation,  on  page  55  of  the  pamphlet,  is 
from  George  Fox's  reply  to  Ambrose  Dickinson,  who  asserted  that 
"  there  is  no  knowledge  of  Christ,  in  this  generation,  but  by  the  scrip- 
ture." Answer.  lO^C"  Many  may  have  the  scriptures,  and  not 
"know  Christ;  they  will  not  give  the  knowledge  of  Christ;  that 
"  which  comes  from  him  and  shines  in  the  heart,  doth  give  the  know- 
"  ledge  of  Christ,  the  Light.  And  the  Jews  had  the  scriptures,  but 
"  had  not  the  knowledge  of  Christ,],QOl  as  you  that  doth  not  know  the 
light,  that  doth  enlighten  every  man  that  cometh  into  the  world,  the 
ear  being  stopped  to  that  of  God  in  you,  and  eyes  closed;  and  it  is 
not  the  spirit;  and  the  letter  of  it  cannot  give  life." — Page  245. 

Here  again  the  compilers  close  at  a  comma,  taking  in  only  thirteen 
words  of  a  sentence  beginning  after  a  period,  which  they  have 
changed  to  a  comma,  and  omitted  the  conjunction  "and."  Although 
these  alterations  do  not  change  the  sense,  yet  they  serve  to  show  the 
liberties  which  the  compilers  take  with  the  text.  It  is  obvious  that 
George  Fox  says  nothing  in  this  quotation  which  lessens  the  value 
or  authority  of  Holy  Scripture.  He  simply  states  a  fact  which  his- 
tory has*recorded,  and  which  the  experience  of  every  day  confirms, 
viz.  that  men  may  abuse  the  choicest  blessings  of  heaven,  and  thus 
deprive  themselves  of  the  inestimable  advantages  which  Divine  Pro- 
vidence has  designed  for  them.  The  scriptures  will  not  give  the 
knowledge  of  Christ,  unless  they  are  read  under  the  sacred  influence 


199 

of  liis  spirit,  and  then,  the  Apostle  declares,  they  are  able  to  make 
wise  unto  salvation,  through  faith  which  is  in  Christ  Jesus. 

At  the  bottom  of  pages  55,  56,  of  the  pamphlet,  about  four  lines 
are  inserted,  which  the  compilers  have  taken  out  of  the  following 
replies  of  George  Fox  to  the  assertion  of  Thomas  Leadger,  viz. 

"  T.  L. — The  scripture  is  the  lanthorn  of  obedience,  and  it  directs 
men  to  Jesus,  and  he  calls  the  scripture,  the  ivord  of  God,  the  sum 
of  truth ;  and  they  could  not  have  known  there  had  been  a  Christ, 
or  a  Mediator,  or  grace,  or  glory,  or  worship,  qjuFather,  or  Spirit,  or 
Light,  but  as  it  is  declared  in  scripture." 

"Answer. — I  do  believe  you,  who  are  got  up  since  the  days  of 
the  Apostles,  in  the  apostacy,  inwardly  ravening  from  the  spirit  of 
God  ;  you  had  not  known  there  had  been  a  Father,  or  Spirit,  or  grace, 
or  worship,  if  the  scripture  had  not  declared  it;  but  ICT^ithey  that 
"  had  not  scripture,  had  faith,  had  tiie  Holy  Ghost,  had  the  Father, 
"  knew  the  Father,  knew  Christ,  knew  the  Spirit,]],ar;::j|  they  that  had 
the  scripture,  the  Pharisees,  knew  not  the.  Father,  knew  not  the  Ho- 
ly Ghost,  nor  the  Redeemer,  but  resisted,  (as  it  was  in  Stephen,)  knew 
not  Father,  nor  Christ,  the  author  of  it,  [scripture,]  knew  not  him 
that  was  born  of  the  Spirit."  George  Fox  proceeds  to  state  that 
those  who  had  the  scriptures,  and  obeyed  the  Light  of  Christ,  came 
to  know  all  these  mysteries  of  redemption,  while  the  Pharisees, 
though  they  had  the  scriptures,  yet,  refusing  to  come  to  Christ,  were 
not  profited  by  them.  He  then  takes  up  Thomas  Leadger's  next  as- 
sertion, viz. 

T.  L. — The  gospel  is  the  scripture. 
-  G.  F. — "  Answer.  |0^[Many  may  have  the  scripture,  and  deny 
"  the  power  of  God,  which  is  the  gospel,],QO|  many  had  the  scrip- 
ture and  the  form,  and  stood  against  the  Son  of  Truth,  Christ  Jesus, 
the  power  of  God,  the  g#pel ;  and  as  for  thy  other  lies  and  slanders, 
which  are  not  worth  mentioning,  which  comes  from  thy  drunken  spi- 
rit, when  the  spirit  is  awakened  that  sufters  by  it,  thou  shalt  feel 
every  word  of  thy  own,  thy  burthen,  and  thou  that  doth  set  the  scrip- 
tures above  Christ,  and  God,  and  the  Spirit,  art  a  heathen." — Pages 
^56,  257. 

The  reader  will  observe  by  the  brackets  marked  with  a  hand,  that 
the  compilers  have  mutilated  the  replies  of  George  Fox.  Although 
his  style  is  here  somewhat  ambiguous,  yet  there  is  no  difficulty  in  un- 
derstanding his  real  meaning,  lie  is  informing  those  whp  denied  the 
revelation  of  the  Holy  Spirit  in  the  soul,  that  the  scriptures  without 
this,  will  not  bring  them  to  the  saving  knowledge  of  our  Lord  and 
Saviour  Jesus  Christ.  In  his  reply  to  the  first  assertion  he  gives  full 
proof  how  highly  he  valued  the  sacred  writings,  calling  them  the 
words  of  God.  given  forth  by  the  Holy  Ghost.  That  he  is  far  from 
lessening  or  disesteeming  the  Holy  Scripture,  will  appear  from  the 
following  quotations. 

Richard  Baxter,  writing  against  Friends,  called  the  scriptures 
•' tlte  temporal  word;"  to  which  George  Fox  replies.  "Now  see  if 
tlus  be  not  an  undervaluing  the  scriptures  of  truth,  and  the  words  of 
(iod  and  Christy  and  the  prophets  and  apostles,  which  cannot  he  hro- 


200 

ken  ;  lie  calls  it  a  temporal  ivord,  which  the  scripture  teacheth  no 
such  doctrine,  but  thy  lying  spirit." — Page  29. 

Again,  in  reply  to  some  who  objected  that  "  for  people  to  be 
led  by  a  light  within,  is  to  make  the  scriptures  useless."  He 
says,  '*No,  this  lets  [us]  see  the  scriptures  in  their  place,  and  the 
fulfilling  of  them,  which  was  given  forth  to  be  believed^  practised^  read 
and  fuelled  J  not  for  men  to  make  a  trade  of  them,  and  call  people 
from  the  light  within,  with  which  they  should  see  the  scriptures;  and 
none  comes  into  c^lfenant  with  God,  with  their  hearts  and  <heir 
minds;  that  they  need  not  say,  one  to  another,  know  the  Lord,  that 
they  may  be  always  living  under  man's  teaching." — Page  74. 

On  page  122,  he  says,"  Whoever  owns  the  Word  of  God,  that  re- 
conciles to  the  Father,  and  hammers  down,  and  brings  out  of  the 
fall,  and  cuts  down  and  burns  up;  they  must  know  their  salvation 
wrought  out  with  fear  and  trembling:  and  these  owns  the  word 
of  God,  and  the  words  of  God  the  scriptures  ^  and  these  owns  this 
trembling." 

He  says,  "  Christ's  name  is  called  the  Word  of  God ;  his  name  is 
above  every  name,  and  over  all  things  he  must  have  the  pre-emi- 
nence, words  and  names.  Vet  I  say,  the  scriptures  of  truth,  given 
forth  from  the  spirit  of  truth,  are  the  words  of  God :  God's  words, 
which  Christ,  the  Word,  fulfilled  by  him,  in  whom  they  end,  who 
was  before  the  words  were  spoken  forth." — Page  110. 

The  next  quotation  from  G.  Fox,  is  from  page  217,  of  his  "  Great 
Mystery."  An  opponent  of  the  early  Quakers,  had  written  a  book 
railing  against  their  doctrines  and  principles  ;  among  other  charges 
which  he  alleged  against  them,  was  this — "To  say  Christ  is  within, 
is  never  to  mention  Christ  without."  To  this  unjust  accusation,  G. 
Fox  replies  in  these  strong  terms — |C?^"  There's  none  knows 
«  Christ  within,  but  he  knows  himivithou0^  the  same  yesterday,  to 
"day,  and  forever;  and  there's  none  knows  him  but  they  know  him 
"  within,  revealed  of  the  Father,  which  is  beyond  flesh  and  blood. "Ja^of 

It  appears  that  this  opponent,  suspected  the  early  Quakers  of 
what  Elias  Hicks,  now  openly  acknowledges  to  be  his  doctrine,  both 
in  his  letters  and  preaching;  and  to  tliis  suspicion  G.  Fox  replies, 
that  none  know  Christ  within  ;  none  come  to  the  revelation  of  the 
Holy  Spirit,  but  they  know  and  acknowledge  him  without  also,  and 
this  not  by  human  testimony,  or  merely  because  it  is  declared  by  ano- 
ther, but  by  the  revelation  of  the  Father's  Spirit  within  them.  It 
would  seem  very  clear  from  this,  that  those  who  deny  Christ  with- 
out, cannot  truly  know  and  acknowledge  him  within.  G.  Fox  was 
far  from  denying  the  outward  manifestation  of  our  blessed  Lord, 
or  his  death  upon  the  cross,  as  will  be  seen  by  the  following  extracts 
from  this  book.  In  reply  to  one  who  asserted  "  that  every  man  in 
the  world,  should  not  have  his  sins  pardoned" — he  replies : 

"  Christ  ^are  himself,  his  body,  for  the  life  of  the  whole  world; 
he  was  the  offering  for  the  siws  of  the  whole  world ;  and  paid  the 
debt,  and  made  satisfaction ;  and  doth  enlighten  every  man  that 
comes  into  the  world,  that  all,  through  him,  might  believe  ;  and  he 

THAT  DOTU  NOT  BELIEVE  IN  THE  OFFERING,  IS  CONDEMNED  ALREADY." 

— Page  63.     What  would  G.  Fox  have  said  to  the  unqualified  and 


201 

bold  denial  of  belief  in  that  most  precious  offering,  which  Elias 
Hicks  has  so  often  deliberately  made,  in  his  letters  and  preaching? 
«*/<e  tkat  doth  nut  believe  in  the  offering,  is  condemned  already." 

On  page  72,  lie  says,  "  Reprobates  may  talk  of  justification  :  did 
not  Christ  work  justification,  without  them,  upon  the  earth,  for  man- 
Lind,  and  brought  righteousness ?  .And  where  there  is  Christ  made 
manifest  within,  is  not  their  justification  wrought  there  from  Heaven, 
within  ?  Where  faith  is  witnessed  within,  doth  not  that  justify?  And 
none  knows  justification  in  truth,  but  ivhere  it  is  wrought  within." 

In  reply  to  one,  who  said  "  Christ  was  a  sinner  by  imputation," 
he  remarks — "The  Scripture  doth  not  speak  such  kind  of  words; 
but  that  he  knew  no  sin  ;  no  guile  was  found  in  his  mouth :  a  Lamb 
without  spot  or  blemish,  though  it  pleased  the  Father  to  lay  the  ini' 
fjuity  upon  him;  by  his  stripes  we  are  healed.  And  by  the  one  of- 
fering [he]  perfected  forever,  them  that  are  sanctified  ;  made  himself 
an  offering  for  the  sins  of  the  whole  world  /  who  breaks  down  the 
partition  wall  betwixt  Jews  and  Gentiles,  slays  the  enmity  among 
men,  reconciles  in  one,  unto  the  Father  by  his  body,  his  death  up- 
on the  cross." — page  158. 

We  have  next  about  aline  and  a  half, quoted  from  the  commence- 
ment of  a  paragraph  of  considerable  length,  in  which  G.  Fox  asserts 
that  none  can  come  savingly  to  witness  the  sufferings  of  Christ,  but 
through  obedience  to  the  Holy  Spirit  within.  The  compilers  have 
done  him  great  injustice,  by  closing  their  quotation  at  a  semicolon, 
and  excluding  the  explanation  which  he  gives  of  his  meaning.  The 
part  inserted  in  the  pamphlet  is  enclosed  in  brackets,  with  a  hand, 
viz: 

lO^C"  There  is  none  knows  Christ  nor  his  suffering,  but  with  the 
"  Spirit  of  God  within  ;]QOi  f«i'  ^^^Hh  the  Spirit  of  God  in  the  pro- 
phets, and  the  holy  men,  tl)ey  knew  Christ  that  was  to  come  to  suffer; 
with  the  Spirit  of  God  in  the  apostles,  they  knew  that  was  the 
Christ,  that  did  suffer  ;  with  the  same  Spirit  of  God  within  people, 
they  now  come  to  see  him,  and  enjoy  him,  and  receive  him,  the  same 
that  did  suffer,  which  none  doth,  that  are  out  of  the  Spirit.  And 
the  Pharisees  that  had  scriptures,  knew  him  not,  who  were  gone  as- 
tray from  the  Spirit;  nor  the  gentiles  though  they  had  scriptures; 
neither  doth  the  apostates  who  are  inwardly  ravened  from  the  Spirit 
of  God,  though  they  have  all  the  sheep's  clothing,know  ihe  light  that 
doth  enlighten  every  man  that  cometh  into  the  world,  though  they 
be  for  multitude  as  the  sands  on  the  sea  shore;  nor  doth  any  knowr 
it,  and  receive  it,  but  who  comes  to  that  which  they  ravened  from." 
—page  142. 

It  must  be  apparent  to  every  reader,  that  the  compilers  have  mu- 
tilated their  quotation,  in  order  to  make  G.  Fox  inculcate  the  idea 
that  there  was  no  offering  for  sin,  but  in  the  soul  of  man.  This  was 
certainly  very  unfair,  since  in  the  same  sentence,  he  acknoxvledges 
that  the  prophets,  under  the  influence  of  the  Holy  Ghost,  prophesi- 
ed of  Christ  that  was  to  come  to  siffer,  that  when  he  came,  the  apos- 
tles were  convinced  by  the  same  spirit,  that  it  was  he  who  had  been 
piophesied  of,  that  did  suffer,  and  that  those  who  have  this  spirit 
now,  come  to  see  and  enjoy  him.    This  is  so  far  from  a  denial  of 

C  c 


202 

the  outward  oft'ering  of  Jesus  Christ,  that  it  is  asserting  it  upon  the 
highest  authorify  and  sanction;  and  plainly  implies  that  all  those 
who  have  not  come  to  see  and  enjoy  him,  who  so  sufl'ered,  cannot 
have  that  Holy  Spirit,  which  led  the  prophets  to  foretel  his  com- 
ing. ^ 

V^e  have  next,  two  short  quotations  from  the  same  work,  upon 
the  subject  of  the  scriptures,  in  which  G.  Fox  asserts,  that  the  spirit 
and  life,  are  not  in  the  scriptures,  but  were  in  them  that  gave  the 
scripture  forth.  In  the  same  paragraph  from  which  this  is  taken, 
the  author  asserts  that  they  are  the  words  of  God.  As  God's  words 
cannot  contradict  each  other,  but  must  alwiays  be  in  accordance,  it 
is  manifest  that  every  thing  which  contradicts  the  testimony  of  the 
sacred  volume,  must  proceed  from  that  spirit  which  opposes  God's 
words,  and  is  at  enmity  with  him. 

On  page  67,  of  the  pamphlet,  we  are  presented  with  an  extract, 
from  an  essay  by  G.  Fox,  entitled  "  A  testimony  concerning  the  Blood 
of  the  Old  Covenant,  and  the  Blood  of  the  New  Covenant,"  &,c.  : 
inserted  in  his  doctrinals,  page  643  and  seq.  The  quotation  as  made 
by  the  compilers  is  very  far  from  giving  us  the  true  sense  of  G.  Fox, 
upon  this  very  important  subject.  They  have  omitted  all  the  first 
part  of  the  essay,  containing  a  description  of  the  blood  shed  under 
the  law,  and  the  precious  blood  of  Christ  which  he  freely  poured 
out  for  the  sins  of  the  whole  world.  But  after  the  many  proofs  we 
have  had  of  the  partiality  and  injustice  of  the  compilers,  we  could 
not  expect  them  to  extend  their  extract  further,  as  it  would  com- 
pletely have  contradicted  the  favourite  notions  of  Elias  Hicks;  to 
stipport  which,  they  seem  fully  prepared  to  sacrifice  all  principles  of 
fair  and  honourable  quotation. 

We  shall  now  permit  G.  Fox  to  speak  for  himself,  and  the  reader 
will  have  an  opportunity  of  observing  the  nature  of  the  doctrine  con- 
tained in  the  suppressed  parts.  The  compilers' extract  is  enclosed 
in  brackets,  with  a  hand. 

The  writer  commences  his  essay,  with  describing  the  manner  of 
sprinkling  the  blood  of  the  sacrifices  under  the  law,  which  blood 
could  not  take  away  sin.  "But,  says  he,  in  the  new  covenant  it  is 
written.  Forasmuch  as  we  are  not  redeemed  with  corruptible  things, 
nor  with  silver  nor  gold,  from  our  vain  conversations,  or  tradition  of 
our  forefathers,  but  with  the  precious  blood  of  Christ,  a  Lamb  with- 
out blemish  or  spot,  which  Lamb  wsls  foreordained  before  the  foun- 
dation of  the  world,  and  was  manifested  in  the  Apostles'  time  and 
days,  which  he  calls  (he  last  times.  Silver  and  gold  are  corruptible 
things,  which  cannot  redeem  from  corruption,  nor  the  blood  of 
bulls,  goat?,  or  other  creatures  which  will  corrupt,  but  the  blood 
of  the  Lamb,  which  was  ordained  before  the  foundation  of  the  world, 
and  manifested  in  the  last  times,  in  the  new  covenant ;  this  precious 
blood  of  the  Lamb,  without  spot  or  blemisii,  Christ  Jesus,  doth  not 
corrupt,  for  it  doth  redeem  from  the  traditions  of  our  forefathers, 
the  Jews,  in  the  old  covenant,  and  the  corruptible  blood  of  bulls, 
goats,  and  other  creatures,  that  could  not  take  away  sin.  And  so 
by  the  blood  of  the  Lamb,  Christ  Jesus,  the  saints  are  redeemed 


203 

from  their  vain  conversation  and  corruptible  life,  (o  a  conversation  in 
Heaven,  and  incorruptible  life. 

"  And  as  Moses  in  the  old  covenant  sprinkled  the  people  with 
the  blood,  the  life  of  beasts;  so  Christ,  our  High  Priest,  sprinkles 
the  hearts  and  consciences  of  his  people,  in  the  new  covenant,  with 
his  blood,  his  life,  from  their  dead  works,  that  they  may  serve  the 
living  God,  in  newness  of  life  :  And  as  the  blood  of  tlie  old  cove- 
nant was  the  life  of  the  beasts,  so  the  blood  of  the  everlasting  cove- 
nant, is  the  life  of  Christ  the  Lamb,  ordained  before,  the  foundation 
of  the  ivorld,  who  is  the  great  Shepherd  of  his  sheep ;  through  the 
blood  of  his  everlasting  covenant,  he  makes  his  saints  perfect  in 
every  good  work,  to  do  his  will,  working  in  them  that  which  is  well 
pleasing  in  his  sight. 

"  So  it  is  clear,  the  blood  of  the  everlasting  new  covenant,  is  the 
life  of  Christ  Jesus  ;  and  the  blood  of  the  old  covenant  was  the  life 
of  the  beasts,  and  the  bodies  of  those  beasts  in  the  old  covenant 
were  burnt  without  the  Jews'  camp,  and  the  blood  was  brought  in- 
to the  sanctuary  by  the  High  Priest,  as  an  atonement  for  the  sins  of 
the  priests  and  people  ;  where/ore  Jesus  also,  (hat  he  mi^iht  sanctify 
his  people  with  his  own  blood,  suffered  without  the  gates  of  Jerusalem : 
let  us  go,  therefore,  unto  him,  (to  wit,  Christ,)  without  the  Jews' 
camp,  bearing  Christ's  reproach,  who  was  reproached,  who  sancti- 
fies with  his  blood,  his  life,  which  dedicates  the  new  covenant;  so 
that  all  may  come  to  Jesus,  the  Mediator  of  the  new  covenant,  and 
his  blood  of  sprinkling  that  speaketh  better  things  than  thai  of  Abel, 
or  of  the  blood  of  bulls  and  goats,  the  liie  of  beasts  ;  for  Christ  be- 
ing a  High  Priest,  and  of  a  more  perfect  tabernacle  than  that  which 
was  made  with  hands,  in  the  old  covenant,  did  not  enter  into  the 
holy  place  made  with  hands,  by  the  blood  of  bulls,  goats,  and 
calves,  as  the  priests  of  the  old  covenant  did.  But  Christ,  the 
Lamb  of  God,  ordained  before  tiie  foundation  of  the  world,  which 
was  manifested  in  time,  by  his  own  blood,  his  life,  entered  once  in- 
to the  holy  place,  into  heaven  itself  [now  to  appear  in  the  presence 
of  God  for  us.)  having  obtained  eternal  redemption  for  us  :  so  it  is 
the  blood,  the  life  of  Christ,  in  the  new  covenant,  that  cleanseth 
from  all  sin,  who  through  the  eternal  Spirit  offered  himself  unthout 
spot  to  God,  to  purge  our  consciences  from  dead  works,  to  serve  the 
living  God  :  for  this  cause  he  is  the  Mediator  of  the  New  Testament. 

"  And  so  Christ  «'«s  once  offered  for  sin,  ivho  tasted  death  for  eve- 
ry man  ;  so  he  takes  away  the  first  covenant,  that  he  may  establish 
the  second,  and  by  one  offering  he  hath  perfected  forever,  them  that 
are  sanctified  ;  so  it  is  by  the  blood  of  Christ,  by  which  all  his  peo- 
ple's sins  are  washed  away,  who  did,  and  do  confess,  that  Christ 
had  redeemed  them  to  God  by  his  blood,  and  their  garments  were 
made  white  with  the  blood  of  the  Lamb. 

"  So  |CP[the  blood  of  the  old  covenant,  was  the  life  of  the  beasts 
"  and  other  creatures,  and  the  blood  of  the  new  covenant,  is  the  life 
"  of  Christ  Jesus,  who  saith,  except  ye  eat  my  flesh  and  drink  my 
"  blood,  ye  have  no  life  in  you,  John  vi.  53.  So  the  blood  of  the 
"  new  covenant,  is  not  according  to  the  old  ;  and  so  with  this  blood 
"  of  the  now  rovenant,  must  every  one  feel  their  hearts  sprinkled  if 


204 

•'  they  have  life  ;  and  in  this  new  covenant,  they  shall  all  know  the 
"  Lord,  &c.  And  by  this  blood  of  Jesus,  his  life,  in  the  new  cove- 
"  nant,  they  are  justified,  in  lohom  we  have  redemption,  andthefor- 
"  giveness  of  sins  ;  and  Christ  hath  purchased  his  Church  with  his 
"  own  blood,  his  life,  and  their  faith  doth  stand  in  his  blood,  which 
"is  the  life  of  the  Lamb,]c£i::^  Therefore  the  apostle  saith,  if  ye 
walk  in  the  light,  as  HE  is  in  the  light,  then  have  ye  fellowship  one 
with  another,  and  the  blood  of  Christ  Jesus,  His  Son,  cleanses  from 
all  sin. 

"  So  it  is  not  the  blood  of  bulls,  goats,  or  the  blood  of  other  crea- 
tuyes,  which  was  the  blood  of  the  old  covenant,  nor  their  outward 
washings  in  it,  that  takes  away  sin  ;  but  the  blood  of  the  new  co- 
venant, which  is  the  blood  of  the  Lamb  without  blemish,  Christ  Je- 
sus, the  blood  of  the  Lamb,  the  Life  of  the  Lamb,  with  which  Christ, 
the  High  Priest,  sanctifies,  cleanses,  and  redeems ;  and  he  washes 
with  his  own  life,  his  blood,  yea  he  sprinkles  the  altar  of  their  hearts 
that  they  may  ofter  a  sacrifice  of  praise  to  God  continually,  that  is, 
the  fruits  of  our  lips,  giving  thanks  to  his  name. 

"  So  you  are  bought  and  purchased  with  the  blood  of  Christ,  the 
life  of  Christ,  w^'/jo  has  died  for  you,  and  risen  for  your  justifica- 
tion, that  all  might  live  to  him,  and  not  to  themselves,  and  glorify 
HIM,  in  body,  soul,  and  spirit,  which  are  his,  who  \\sS\  purchased 
you  with  his  blood,  liis  life ;  so  worthy  is  the  Lamb,  to  receive  glory 
and  honour,  who  hath  redeemed  us  to  God  by  his  blood,  and  hath 
washed  us  from  our  sins  by  his  blood,  and  our  garments  are  made 
white  by  the  blood  of  the  Lamb.  So  the  saints  do  overcome  by  the 
blood,  the  life  of  the  Lamb,  who  was  dead,  and  is  alive  again,  and 
lives  forevermore.^^ — Pages  643,  644,  645. 

The  reader  will  perceive  how  far  George  Fox  is  from  denying,  or 
slighting,  that  most  acceptable  sacrifice  of  Christ's  body  upon  the 
cross.  He  acknowledges  Jesus  Christ  to  have  been  fore-ordained 
before  the  foundation  of  the  world,  and  manifested  in  the  apostles* 
times;  that  he  offered  himself  up  without  the  gates  of  Jerusalem,  a 
Lamb  without  spot  unto  God,  an  offering  for  the  sins  of  the  whole 
world,  tasting  death  therein  for  every  man.  Now  Elias  Hicks  denies 
that  he  was  sent  into  the  world  to  suffer  death,  or  that  he  made 
atonement  for  any  sins  but  the  legal  sins  of  the  Jews.  He  calls  the 
doctrine  of  propitiation  and  atonement,  which  George  Fox  has  so 
beautifully  set  forth  in  this  essay,  an  outrage  against  every  righteous 
law  of  God  and  man.  He  rejects  the  very  principle  of  atonement, 
terming  it  wicked  and  absurd ;  and  denounces  all  those  who  would 
be  willing  to  accept  the  forgiveness  of  their  sin  thereby,  as  "bold 
and  daring,"  destitute  of  "any  right  sense  of  justice  or  mercy,"  and 
standing  "in  direct  opposition  to  every  principle  of  Justice  and  ho- 
nesty, of  mercy  and  love."  What  "  a  poor  selfish  creature,  and  how 
unworthy  of  notice"  does  Elias  Hicks  thus  make  George  Fox  to  have 
been. 

In  the  next  two  quotations,  on  page  68  of  the  pamphlet,  the  com- 
pilers have  acted  with  no  greater  justice  toward  George  Fox.  They 
have  mutilated  their  extracts,  so  as  to  make  them  convey  a  meaning 
directly  the  reverse  of  what  George  Fox  has  fully  declared  in  the 


205 

same  essay.  They  are  taken  from  his  "  Answer  to  the  declaration 
of  the  great  Turk."  To  render  the  intentions  of  the  compilers  more 
clearly  apparent,  we  enclose  their  quotations  in  brackets,  and  insert 
all  the  intermediate  matter  which  they  have  unfairly  omitted,  viz. 

|C7*["  Now  whereas  the  Emperor  of  the  Turks  saith,  that  he  is 
"  commander  and  guardian  of  the  christians'  crucified  God.  Now  in 
"  this  he  is  mistaken,  for  the  eternal,  incomprehensible,  invisible, 
"everlasting  God;  whose  divinity  extends  throughout  the  whole 
"  earth,  who  is  God  in  heaven  above,  and  in  the  earth  beneath,  to 
«  whom  all  nations  are  but  as  the  drop  of  a  bucket;  this  is  the  true 
"  christians'  God,  whom  they  serve  and  worship,  in  his  spirit  and 
"truth,  which  the  Jews  did  not  crucify,  nor  could  they  crucify; 
"  and  it  is  blasphemy  for  the  Jews,  or  any,  to  say,  that  they  did 
"  crucify  the  true  christians'  eternal,  invisible  God  ;  and  great  igno- 
"  ranee  for  any  to  say  that  the  true  christian's  God  was  crucifi- 
"  ed,3cC<  or  that  the  eternal,  incomprehensible,  immortal  God,  the 
creator  of  all,  who  is  the  God  of  the  spirits  of  all  liesh,  and  the  breath 
of  all  mankind  is  in  his  power,  so  that  poor  mortals  or  externals 
should  say,  think,  or  imagine,  that  the  eternal, invisible,  everlasting, 
immortal,  incomprehensible  God,  was  or  can  be  crucified,  which  they 
cannot  comprehend,  which  is  the  true  christians*  God. 

"  But  Christ,  which  was  made  of  the  seed  of  David,  according  to 
the  flesh,  who  took  not  upon  him  the  nature  of  angels,  but  the  seed 
of  Abraham ;  he  suffered  for  us  in  the  jlesh.  And  so  as  Christ  also 
hath  once  suffered  for  sitts  in  the  flesh;  he,  the  just  for  the  unjust, 
that  Christ  might  bring  us  to  God,  so  God  was  not  cruciiied,  but 
Christ,  being  put  to  death,  or  crucified  in  the  flesh,  but  quickened 
again  in  the  spirit,  and  rose  again ;  and  sits  at  the  right  hand  of 
God;  this  Peter,  (one  of  the  apostles  of  Jesus,)  testifieth,  and  the 
true  christians  now  believe  it:  and  though  Christ  was  crucified 
through  weakness,  that  is  through  the  flesh,  yet  he  is  alive  and  liveth 
by  the  power  of  God,  2  Corinth,  xiii. 

"So  it  is  clear  that  the  eternal  and  invisible,  incomprehensible 
God  was  not,  nor  cannot  be  crucified;  but  Christ,  the  Son  of  God, 
suffered  according  to  the  flesh,  not  in  his  Godhead  :  So  Christ  died 
for  our  sins,  according  to  the  scripture  of  the  Old  and  New  Testa- 
ment; for  as  in  Mam  all  died,  so  even  in  Christ  shall  all  be  made 
alive;  and  that  Christ  by  the  grace  of  God,  shoidd  taste  death  for 
every  man:  so  it  was  not  the  invisible,  eternal,  incomprehensible 
God,  that  was  crucified  and  died,  and  did  taste  death  for  every  man, 
but  Christ  according  to  the  flesh,  who  was  manifest  to  take  aicaij  our 
sin;  and  in  him  there  was  no  sin  ;  so  Christ  was  manifest  to  destroy 
the  works  of  the  devil,  and  Christ  through  his  death,  destroys  death, 
that  sin  brought,  and  the  devil,  the  power  of  death.  And  about  the 
ninth  hour,  (when  Jesus  Christ  hanged  upon  the  cross,)  he  cried 
with  a  loud  voice,  saying.  My  God,  my  God,  why  hast  thou  forsaken 
me.  So  it  is  clear  the  eternal  God  did  not  die,  nor  was  cruci- 
fied,  but  Christ  was  put  to  death  in  the  flesh;  this  testifies  Matthew, 
one  of  Christ's  apostles:  So  he  7vas  the  one  offering,  who  made  an 
end  of  all  the  offerings  among  the  Jews,  through  the  offering  tip  of 
the  body  of  Jesus  once  for  all :  so  the  man  Christ  Jesus  offered  up 


206 

himself,  one  sacrifice  for  sins;  so  by  that  am  offering  he  hath  per- 
fected forever  them  that  are  sanctified;  so  he  is  the  propitiation^  of- 
fering, and  sacrifice  for  the  sins  of  the  whole  world,  yea,  Jesus 
Christ  which  was  of  the  seed  of  David:  and  so  according  to  the 
scripture,  Christ  died  for  our  sitis,  and  he  was  buried  and  rose 
again  the  third  day  according  to  the  scriptures;  and  after  he  was 
risen  from  the  dead,  he  was  seen  of  the  apostles;  and  again  he  was 
seen  of  above  five  hundred  brethren  at  once,  that  were  believers  in 
him;  and  this  was  after  he  was  dead,  buried,  and  risen :  but  none  of 
the  princes  of  the  world  knew  him,  for  had  they  known  Christ,  they 
\vouId  not  have  crucified  him ;  but  we  know  now,  tliat  Christ  being 
raised  from  the  dead,  dies  no  more,  and  death  hath  no  more  dominion 
over  Christ,  in  that  he  died  unto  sin,  and  for  the  sins  of  the  whole 
world  ;  but  now  he  being  raised  from  the  dead  he  is  set  at  the  right 
hand  of  God  ;  and  therefore  ICF'CJesus  of  Nazareth,  a  man,approv- 
"  ed  of  God,  by  miracles,  wonders,  and  signs  which  God  did  by  him, 
"  this  Jesus,  the  son  of  Mary,  the  Jews  with  their  wicked  hands  did 
"  take,  crucify,  and  slay;]^Oi  b"^  it  was  God,  who  loosed  the  pangs 
of  death,  because  it  was  not  possible,  that  he  should  be  holden  of  it : 
and  though  the  Jews  did  crucify  Jesus,  and  slew  him,  and  hanged 
him  on  a  tree ;  yet  God  hath  raised  him  up  the  third  day,  and  God 
hath  exalted  him  at  his  right  hand,  to  be  a  Prince  and  a  Saviour,  to 
give  repentance,  Sfc.  and  forgiveness  of  sins  ;  so  Christ's  apostles 
were  witnesses,  how  God  raised  him  from  the  dead  ;  so  you  may  see 
here,  it  was  not  God  that  was  crucified  and  died,  for  lie  raised 
Christ  from  the  dead,  on  tlie  third  day,  and  showed  him  openly  to  his 
apostles,  and  they  did  eat  and  drink  with  Jesus  Christ,  after  that 
God  had  raised  him  up  from  the  dead  ;  and  he  commanded  his  apos- 
tles to  preach  to  the  people,  and  testify  that  it  was  he,  that  was  or- 
dained of  God,  to  be  judge  of  the  quick  and  dead;  and  to  him  gave 
all  the  prophets,  (and  apostles,)  of  God  witness,  that  through  the 
name  of  Jesus,  ichosoever  believed  in  him  should  receive  remission  of 
sins,  neither  is  there  salvation  in  any  other:  for  there  is  no  other 
name  under  heaven,  given  amongst  men,  whereby  we  must  be  saved, 
but  by  Jesus  of  JS^azareth,  whom  the  Jews  crucified;  whom  God 
hath  raised  from  the  dead  ;  for  God  said  to  David,  that  of  the  fruit 
of  his  loins,  (according  to  the  flesh,)  God  would  raise  up  Christ  to 
sit  on  his  throne. 

"  And  David,  he  seeing  this  before,  spake  of  the  resurrection  of 
Christ,  that  his  soul  was  not  left  in  hell,  neither  did  his  flesh  see 
corruption.  So,  though  the  Jews  crucified  him,  and  a  soldier  thrust 
a  spear  into  his  side;  and  though  he  was  crucified  and  hanged  on  a 
tree,  and  slain,  dead,  and  buried,  Him  did  God  raise  up  the  third 
day,  and  he  appeared  to  his  apostles  and  disciples,  and  did  eat  and 
diink  vvith  them  after  he  was  risen,  who  were  the  faithful  witnesses 
that  God  raised  him  up  from  the  dead  ;  who  is  ascended  up  info  hea- 
ven, at  the  right  hand  of  God  ;  who  being  the  brightness  of  God's 
glory,  and  the  express  image  of  his  substance,  and  upholding  all 
things  by  the  word  of  his  power,  when  he  had  by  himself  purged  our 
sins,  sat  down  at  the  right  hand  of  the  Majesty  on  high,  whom  the 
heavens  must  receive,  until  the  time  of  the  restitution  of  all  things, 


207 

which  God  hath  spoken  by  the  mouth  of  all  his  holy  prophets,  since 
the  world  began  j  and  he  that  descended,  is  the  same  also  that  as- 
cended, far  above  all  heavens,  that  he  might  fill  all  things,  who  led 
captivity  captive,  and  gave  gifts  unto  men,  &c. 

"  And  we  have  redemption  through  Christ's  blood,  even  forgive- 
ness of  our  sins,  who  hath  delivered  us  from  the  devily  (the  power  ot 
darkness,)  who  is  the  Seed  of  the  icoman,  which  bruiseth  the  old  ser- 
pent's head,  which  deceived  Adam  and  Eve  ;  which  God  promised 
to  Adam,  that  the  seed  of  the  woman  should  bruise  the  serpent's 
head  ;  in  which  Seed,  viz.  Christy  all  nations  are  blessed,  who  is  the 
image  of  the  invisible  God,  the  first  born  of  every  creature;  for  by 
him  were  all  things  created,  that  are  in  heaven,  and  that  are  in  the 
earth,  visible  and  invisible,  whether  they  be  thrones  or  dominions, 
principalities  or  powers,  all  things  were  created  by  Him  and  for  Him^ 
and  he  was  before  all  things,  and  by  Him  all  things  consist;  and 
Christ  saith  in  his  prayer  to  his  Father,  this  is  eternal  life,  that  they 
might  know  the  only  true  God,  and  Jesus  Christ,  whom  thou  hast 
sent.  And  Jesus  desired  of  God  his  Father,  saying,  that  those  whom 
God  hath  given  liim,  might  be  with  him,  where  he  vvas,  that  they  might 
behold  his  glory,  which  God  hath  given  him;  for  he  loved  him  before 
the  foundation  of  the  world ;  therefore,  saith  Christ,  Now,  Oh !  Fa- 
ther, glorify  thou  me,  with  thy  own  self,  with  the  glory  which  I  had 
with  thee,  before  the  world  was;  and  Christ  said,  to  his  disciples, 
after  he  was  risen  from  the  dead,  all  power,  in  heaven  and  in  earth, 
is  given  unto  me  ;  and  he  bid  his  disciples  go  into  all  the  world,  and 
preach  the  gospel  to  every  creature,  &c.  And  then,  after  the  Lord 
Jesus  Christ  had  spoken  to  his  disciples,  he  luas  received  up  into 
heaven,  and  sate  down  at  the  right  hand  of  God. 

"  And  now  ive,  ivJio  are  the  believers  in  Christ  Jesus,  and  true 
Christians,  we  do  live  unto  him,  and  if  we  die,  we  die  unto  the  Lord, 
whether  we  live  or  die  we  are  the  Lord's ;  for  this  end  Christ  both 
died,  revived  and  rose,  that  he  might  be  Lord  both  of  the  dead  and 
of  the  living;  and  he  is  Judge  both  of  quick  and  dead,  who  is  the  on- 
ly one  Mediator  betwixt  God  and  man,  even  the  Man  Christ  Jesiis, 
who  makes  intercession  to  God  for  his  people,  and  is  able  to  save  to 
the  utmost,  all  that  come  to  God  by  him,  who  ever  lives  to  make  in- 
tercession for  them,  who  is  sate  down  at  the  right  hand  of  God  in  hea 
ven,  who  is  the  Prince  of  the  kings  of  the  earth  ;  who  said  to  John, 
lam  the  first  and  the  last,  I  am  he  that  liveth  and  was  dead,  and  be- 
hold, I  am  alive  for  evermore."— 1006,  1007,  1008.  . 

We  have  here  no  indications  of  doubting,  or  denying,  either  the  di- 
vinity or  atonement  of  the  Lord  Jesus,  or  any  of  his  glorious  offices  in 
the  great  work  of  man's  redemption.  From  this  essay,  so  fraught 
with  Christian  doctrine,  the  compilers  have  most  unfairly  extracted 
two  short  and  incomplete  sentences,  and  placed  them  in  their  pam- 
phlet in  such  a  position,  as  to  make  it  appear  as  though  the  worthy 
author  did  not  believe  in  the  divinity  of  tiie  Saviour.  They  place 
iirst,  that  part  where  George  Fox  denies  that  God  was  crucified,  or 
could  be  put  to  death,  and  immediately  below  this  introduce  these 
expressions ;  "  Jesus  of  Nazareth,  a  man  approved  of  God,  by  mira- 
cles, wonders  and  signs,  which  God  did  by  him  ;  this  Jesus,  the  son 


208 

of  Mary,  the  Jews  with  their  wicked  hands  did  take,  crucify,  and 
slay ;"  here  they  stop,  omitting  all  the  intermediate  and  succeeding 
part,  in  which  he  asserts  the  glorious  and  divine  attributes  of  this 
same  Jesus.  In  this  disjointed  situation,  separated  from  all  the  ex- 
planatory matter,  with  which  they  are  immediately  connected  in  the 
original,  they  present  an  aspect  which  might  induce  some  readers, 
who  were  ignorant  of  the  character  of  George  Fox,  to  suppose  that 
he  considered  Jesus  Christ  no  more  than  a  man  approved  of  God  ; 
and  it  is  obvious  that  such  is  the  impression  which  the  compilers, 
most  unjustly,  wish  to  produce.  This  design  must  forcibly  strike 
every  ingenuous  person  who  examines  their  pamphlet,  and  we 
doubt  not  but  among  those  who  may  even  favour  the  principles  which 
the  compilers  contend  for,  there  are  many,  very  many,  who  will  turn 
away  with  disgust  and  indignation,  at  the  unmanly  artifices  which 
have  been  resorted  to,  in  order  to  support  the  tottering  cause  of  un- 
belief. 

It  is  not  a  little  curious  to  observe  tiie  great  difficulties  which  the 
compilers  encounter  in  mustering  up  some  mutilated  extracts  which 
may  have  the  semblance  of  support  for  Elias  Hicks'  opinions.  Their 
ingenuity  seems  to  have  been  put  to  the  rack,  especially  in  the  pre- 
sent case.  Anxious  to  grace  their  book  with  so  dignified  a  name  as 
that  of  Fox,  they  seem  resolved  to  put  down  something,  however  ir- 
relevant to  the  purpose.  But  after  ransacking  his  controversial  pa- 
pers, mutilating  and  garbling  his  sentences  and  meaning,  they  do 
not  at  last  present  us  with  one  extract  by  which  a  single  point  of 
Elias  Hicks'  unbelief  can  be  supported,  while,  if  George  Fox  is  only 
permitted  to  speak  out  fairly,  he  totally  condemns  and  rejects  as  anti- 
christian,  the  notions  which  they  so  strenuously  contend  for. 

In  their  next  quotation  they  have  taken  about  four  lines  out  of  a 
paragraph,  with  the  view  to  prove  by  it,  that  George  Fox  denied  the 
outward  offering  of  Christ ;  whereas  he  wrote  the  essay  from  which 
it  is  taken,  in  order  to  repel  "  the  many  lies  and  false  reports  which 
had  been  cast  upon  the  Quakers,  that  they  do  slight,  deny,  and  un- 
dervalue the  blood  of  Christ  Jesus  ;"  and  although  the  essay  is  head- 
ed with  these  words,  the  compilers  have  most  unjustly  adduced  the 
quotation  from  it,  to  confirm  these  "  lies  and  false  reports."  We 
shall  quote  the  whole  paragraph,  and  insert  the  part  extracted  by 
the  compilers  in  brackets  marked  with  a  hand,  viz  : 

"  Thus  the  first  covenant  was  dedicated  with  the  blood,  which 
was  the  life  of  all  flesh  ;  but  |Cj°'[the  new  and  second  covenant  is 
"  dedicated  with  the  blood,  the  life  of  Christ  Jesus,  which  is  the  alone 
"  atonement  unto  God,  by  which  all  his  people  are  washed,  sancti- 
"  fied,  cleansed,  and  redeemed  to  God  ;]«Ol  so  that  their  faith  and 
testimony  stands  in  the  blood  of  the  Lamb,  the  life  of  Christ  Jesus, 
foreordained  before  the  world  was,  a  Lamb  without  blemish,  guile, 
spot  or  sin,  which  cleanses  from  all  spots  and  sin,  and  washes  and 
makes  clean  the  garments.  And  Christ  abolishes  both  the  blood  of 
beasts,  and  the  altar  and  all  the  traditions  in  the  law,  and  their  of- 
ferings and  sacrifices  before  the  law,  by  the  offering  up  of  hifnself, 
once  in  the  end  of  the  ivorld,  a  Lamb  ordained  before  the  foundation 
of  the  ivorld,  therefore  must  every  one^s  faith  and  testimony  stand  in 


209 

hiin  and  his  blood.  And  who  are  the  true  witnesses  of  this,  but  they 
only  that  have  drunk  of  the  blood  of  Christ,  and  eaten  of  his  flesh, 
which  he  gives  for  the  life  of  the  world,  not  such  as  talk  of  it  only.^' 
— Page  646. 

We  have  here  a  full  confession  of  faith  in  the  Lamb  of  God,  fore- 
ordained to  take  away  the  sin  of  the  world,  and  oft'ered  up  upon  the 
cross,  once  in  the  end  of  the  world.  How  contrary  is  the  irreverent 
denial  of  this  most  precious  doctrine,  made  by  Elias  Hicks  in  his 
letter  to  Dr.  Shoemaker — let  the  reader  contrast  them. 

The  compilers  have  revived  the  old  objection  to  George  Fox,  so 
much  harped  upon  by  the  enemies  of  Friends,  that  he  said  he 
was  equal  with  God.  In  this  they  have  again  identified  themselves 
with  Bugg,  Keith,  and  the  Snake.  The  malicious  accusations  and 
aspersions  of  these  illiberal  opponents  having  been  repeatedly  an- 
swered, we  shall  merely  quote  some  passages  from  the  replies  ;  as 
they  will  furnish  a  full  defence  of  the  expressions  of  George  Fox. 
Joseph  Wyeth  after  reciting  the  charge  of  the  Snake  ;  that  George 
Fox,  when  before  the  Justices  at  the  Lancaster  Assizes,  asserted 
"  that  he  was  equal  with  God,"  adds — 

"  Pray  reader  observe,  had  this  been  true  that  George  Fox  had  so 
answered,  as  the  Snake  says  he  did,  in  the  presence  of  three  Justi- 
ces, what  need  was  there  for  Marshal  and  Altan  to  swear  it  against 
him  ? — Since  the  Justices,  if  tliey  had  heard  it  themselves,  might  have 
convicted  him  thereof  upon  their  own  personal  hearing,  without  other 
evidence.  Or  how  likely  is  it  that  Colonel  ^A'est  and  Thomas  Tell, 
both  Justices  upon  the  bench  at  this  trial,  should  sign  a  supersedeas, 
which  both  of  them  did,  for  his  acquittal :  if  either  of  them  had  heard 
him  say  the  words  charged  ^  Or  how  could  he  have  been  discharg- 
ed for  want  of  another  evidence,  when  his  adversaries  might  have 
brought  in  the  three  Justices  against  him,  had  it  been  true,  that  they 
had  heard  him  themselves.  But  besides,  there  are  two  lies  in  this 
paragraph ;  the  first  is,  there  was  not  any  Justice  of  the  Peace,  or 
Colonel  named  Tell.  Secondly,  George  Fox  did  not  answer  that 
he  was  equal  with  God.  But  thus  it  was  ;  there  were  eight  several 
charges  against  him  ;  the  fourth  of  which  was,  that  he  had  said,  he 
was  equal  with  God,  which  being  asked  in  court,  he  made  the  fol- 
lowing answer :  George  Fox,  '  That  was  not  so  spoken  by  me : 
But  he  that  sanctifieth,  and  he  that  is  sanctified,  is  all  of  one,  Heb.  ii. 
11.  It  is  God  and  Christ  that  sanctifieth,  and  the  saints  are  all  one, 
in  the  Father  and  the  Son  ;  they  are  of  his  bone  and  of  his  flesh — 
Kphesians  v.  30.  And  the  Father  and  the  Son  are  one;  and  they 
are  the  sons  of  God — Galatians  iv.  6.  And  as  they  that  are  joined 
to  the  Lord  are  one  spirit,  so  they  that  are  joined  to  an  harlot,  are 
one  flesh,  1st  Cor.  vi.  16,  17.  This  the  scriptures  witnesseth  and  I 
witness.'  This  answer  is  scriptural,  and  is  directly  opposite  to 
what  he  was  then  charged  witli,  as  it  also  is,  to  what  the  Snake's 
pamphleteer,  says  he  did  then  answer." — Switch,  page  63. 

The  Switch  for  the  Snake  was  published  in  1699,  and  the  defence 
of  George  Fox,  which  we  have  quoted,  is  quite  suificient  to  clear 
iiim  of  any  design  to  equal  himself,  or  the  saints,  with  the  Almigh- 
lv  Creator.  ^ 

nd 


210 

George  Whitehead  in  the  Supplement  to  the  Switch,  thus  replies 
to  the  same  charge — "  Which  is  also  a  false  charge  and  quotation 
against  George  Fox ;  who  being  charged  by  his  persecutors  with 
professing  himself  to  be  equal  with  God,  positively  denies  the  charge, 
as  not  so  spoken,  as  that  George  Fox  was  equal  with  God,  but  that 
the  Father  and  the  Son  are  one;  and  that  Christ  and  the  Holy  Spirit 
are  equal  with  God — Saul's  Errand  to  Damascus,  p.  5,  6.  See  al- 
so. Just  Enquiry,  p.  1 2." — Page  509. 

To  George  Keith's  charge  that  the  Quakers  made  themselves 
equal  with  God  ;  the  authors  of  the  "  Serious  Examination,"  reply : 

"  This  charge  is  falsely  cited  ;  and  the  words  as  printed  even  in 
'  Saul's  Errand,'  are  misprinted,  or  by  some  accident  defective,  be- 
ing these,  viz  :  *  He  that  hath  the  same  Spirit  that  raised  up  Jesus 
Christ,  is  equal  with  God  ;'  being  not  the  Quakers^  doctrine  or  prin- 
ciple, as  well  as  contrary  to  George  Fox's  answer  to  his  persecutors, 
lo  the  matters  falsely  charged  upon  him,  Saul's  Errand,  p.  3,  his 
words  should  be  thus  rendered,  or  understood,  *  He  that  hath  the 
same  Spirit  which  raised  up  Jesus  Christ ;  hath  that  which  is  equal 
with  God ;'  as  most  agreeable  to  his  own  answer  to  his  persecutors ; 
who  in  their  petition,  charged  him  with  professing  and  avowing 
that  he  was  equal  with  God,'  which  he  positively  denied,  in  sundry 
places  of  Saul's  Errand,  p.  2,  5,  10,  though  now  falsely  quoted 
against  him;  to  which  his  answer  further  was;  '  But  the  Father 
and  the  Son  are  one;  I  and  my  Father  are  one  ;  and  he  that  sancti- 
iieth,  and  they  that  are  sanctified,  are  all  of  one,  and  they  that  are 
joined  to  the  Lord  are  one  Spirit,  p.  6,  for  the  same  Spirit,  where  it 
IS,  is  equal  vvith  God."  There's  one  '  is'  again  lacking  in  the  im- 
pression ;  (Note,  the  said  '  Saul's  Errand'  was  printed  in  1654,  and 
not  so  well  and  carefully  as  it  should  have  been,  and  so  were  divers 
others  by  Giles  Calvert,  in  those  early  days,)  and  being  equal  with 
God,  is  ascribed  to  Christ,  Phil.  ii.  6,  and  no  otherivise  intended^ 
though  misplaced  as  before ;  and  not  that  they  (the  Quakers)  ascribe 
it  to  themselves,  as  falsely  charged. 

"  The  matter  appears  plain,  being  impartially  compared,  that  the 
equality  intended,  is  not  between  mayi  and  his  Maker,  but  between 
God  and  his  Holy  Spirit,  bteween  the  Father  and  the  Son.  Besides, 
the  people  called  Quakers,  are  fully  cleared  in  this  point  from  any 
such  pretence  of  equality  with  their  Maker ;  but  that  they  are  par- 
takers of  his  Spirit,  and  of  the  divine  nature  and  image,  as  is  fully 
answered  by  George  Whitehead,  in  his  'Antidote  against  the  ven- 
om of  the  Snake  in  the  Grass,  page  25,  &c.'  '* — page  9,  10. 

The  reply  of  G.  Fox,  to  the  charge  that  he  was  as  upright  as 
Christ,  contains  nothing  in  it  that  can  be  construed  as  equalling 
himself  with  our  blessed  Lord,  though  the  compilers  seem  to  have 
quoted  it  with  this  view.  He  says  in  it,  that  the  saints,  are  made 
the  righteousness  of  God;  that  they  are  one,  in  the  Father  and  the 
Son ;  and  that  all  the  teaching  of  Christ,  is  to  bring  the  saints  to 
perfection,  even  to  that  measure  of  the  stature  of  the  fulness  of 
Christ,  which  He  designs  for  them. 

The  following  extract,  from  a  declaration  of  Faith,  addressed" 
by  George  Fox,  to  the  Governor,  Council,  and  Assembly  of  Barba- 


211 

does,  will  completely  clear  him  from  the  unjust  imputation,  of  co 
inciding  in  the  antichristian  sentiments  of  Elias  Hicks,  viz  : 

"  Whereas,  many  scandalous  lies  and  slanders,  have  been  cast 
upon  us,  to  render  us  odious ;  as  that,  we  deny  God,  Christ  Jesus, 
and  the  Scriptures  of  Truth,  &c.  This  is  to  inform  you,  That  all 
our  books  and  declarations,  which  for  these  many  years  have  been 
published  to  the  world,  clearly  testify  the  contrary.  Yet  for  your 
satisfaction,  we  now  plainly  and  sincerely  declare — 

"  That  we  own  and  believe,  in  the  Only,  Wise,  Omnipotent,  and 
Everlasting  God,  the  Creator  of  all  things  in  Heaven  and  earth, 
and  the  Preserver  of  all  that  he  hath  made ;  who  is  God  over  all 
blessed  forever,  to  whom  be  all  honour,  glory,  dominion,  praise^  and 
thanksgiving,  both  now  and  for  ever  more  ! — 

"  And  we  own  and  believe  in  Jesus  Christ,  his  beloved,  and  only 
begotten  Son,  in  whom  he  is  well  pleased,  who  <l^as  conceived  by 
the  Holy  Ghost  and  born  of  the  Virgin  Mary ;  in  whom  we  have 
redemption,  through  his  blood,  even  the  forgiveness  of  sins ;  who  is 
the  express  image  of  the  invisible  God,  the  First-Born  of  every 
creature  ;  by  whom,  were  all  things  created  that  are  in  Heaven  and 
in  earth,  visible  and  invisible,  whether  they  be  thrones,  dominions, 
principalities,  or  powers,  all  things  were  created  by  Him. 

"  And  we  own  and  believe,  that  he  was  made  a  sacrifice  for 
sin,  who  knew  no  sin;  neither  was  guile  found  in  his  mouth;  that 
he  was  crucified  for  us,  in  the  flesh,  without  the  gates  of  Jerusalem  ; 
and  that  he  was  buried  and  rose  again,  the  third  day,  by  the  power 
of  his  Father,  for  our  justification,  and  that  he  ascended  up  into 
Heaven,  and  now  sitteth  at  the  right  hand  of  God. 

"  This  Jesus,  who  was  the  foundation  of  the  holy  prophets  and 
apostles,  IS  ouii  foundation  ;  and  we  beliuve,  there  is  no  other  foun- 
dation, to  be  laid,  but  that  which  is  laid,  even  Christ  Jesus  who 
tasted  death  for  every  man,  shed  his  blood  for  all  men,  is  the  projnti- 
ationfor  our  sins,  and  not  for  ours  only,  but  also  for  the  sins  of  the 
whole  world  :  according  as  John  the  Baptist  testified  of  Him,  when 
he  said, '  Behold  the  Lamb  of  God,  that  taketh  away  the  sins  of  the 
world,  John  i.  29.' 

"  We  believe  that  He  alone  is  our  Redeemer  and  Saviour,  the 
Captain  of  our  Salvation,  who  saves  us  from  sin,  as  well  as  from 
hell  and  the  wrath  to  come,  and  destroys  the  Bevil  and  his  works ; 
He  is  the  Seed  of  the  woman,  that  bruises  the  serpent's  head,  viz: 
Christ  Jesus,  the  Alpha  and  Omega,  the  First  and  the  Last.  He  is, 
(as  the  scriptures  of  truth  say  of  him,)  our  wisdom,  righteousness, 
justification  and  redemption,  neither  is  there  salvation  in  any  other, 
for  there  is  no  other  name  under  Heaven,  given  among  men,  where- 
by we  may  be  saved.  He  alone  is  the  Shepherd  and  Bishop  of  our 
souls  :  He  is  our  Prophet  whom  Moses  long  since  testified  of,  saying 
'  A  Prophet  shall  the  Lord  your  God  raise  up  unto  you,  of  your  bre- 
thren like  unto  me;  Him  shall  ye  hear  in  all  tilings,  whatsoever 
HE  shall  say  unto  you  :  And  it  shall  come  to  pass  that  every  soul 
that  will  not  hear  that  Prophet,  shall  be  destroyed  from  among  the 
people,'  Acts  ii.  22,  £3. 

••  He  is  now  come  in  spirit,  *  and  hath  given  us  an  understanding 


212 

that  \vc  know  him  that  is  true.'  He  rules  in  our  hearts  by  his  law  of 
love  and  life,  and  makes  us  free  from  the  law  of  sin  and  death.  We 
have  no  life,  but  by  him,  for  he  is  the  quickening  Spirit,  the  second 
Adam,  the  Lord  from  Heaven,  by  whose  blood  we  are  cleansed  and 
our  consciences  sprinkled  from  dead  works  to  serve  the  living  God. 
He  is  our  Mediator,  who  makes  peace  and  reconciliation,  between 
God,  oSended,  and  us,  otFending,  He  being  the  Oath  of  God,  the  New 
Covenant  of  light,  life,  grace  and  peace,  the  author  and  finisher  of 
our  faith.  This  Lord  Jesus  Christ,  the  heavenly  Man,  the  Imman- 
iiel,  God  Avith  us,  we  all  own,  and  believe  in;  He  whom  the  High 
Priest  raged  against,  and  said,  he  had  spoken  blasphemy,  whom  the 
priests  and  elders  of  the  Jews  took  counsel  together  against,  and 
put  to  death,  the  same  ivhom  Judas  betrayed,  for  thirty  pieces  of 
silver,  which  the  priests  gave  him,  as  a  reward  for  his  treason  ',  who 
also  gave  large  msney  to  the  soldiers,  to  broach  a  horrible  lie,  name- 
ly, that  his  disciples  came  and  stole  him  away  by  night,  while  they 
slept.  After  he  was  risen  from  the  dead,  the  history  of  the  Acts 
of  the  Apostles  sets  forth,  how  the  chief  priests  and  elders,  perse- 
cuted'the  disciples  of  this  Jesus,  for  preaching  Christ  and  his  re- 
surrection. This  toe  say,  is  that  Lord  Jesus  C/irist  whom  we  own 
to  be  our  life  and  salvation. 

"  Concerning  the  Holy  Scriptures ;  We  believe  they  were  given 
forth  by  the  Holy  Spirit  of  God,  through  the  holy  men  of  God, 
who,  (as  the  scripture  itself  declares,  2  Pet.  i.  21,)  spoke  as  they 
were  moved  by  the  Holy  Ghost ;  .we  believe  they  are  to  be  read, 
believed,  and  fulfilled,  (he  that  fulfils  them  is  Christ,)  and  they  are 
profitable  for  reproof,  for  correction,  and  for  instruction  in  righte- 
ousness, that  the  man  of  God  may  be  perfect,  thoroughly  furnished 
unto  all  good  works,  2  Tim.  iii.  19  ;  and  are  able  to  make  wise  un- 
to salvation,  through  faith  in  Christ  Jesus.  We  believe  the  Holy 
Scriptures  are  the  words  of  God,  for  it  is  said  in  Exodus  xx.  I., 
"  God  spake  all  these  words  saying,  &c."  meaning  the  ten  com- 
mandments given  forth  upon  Mount  Sinai.  And  in  Rev.  xxii.  18., 
saith  John,  "I  testify  to  every  man  that  heareth  the  words  of  the 
prophecy  of  this  book,  if  any  man  addeth  unto  these,  and  if  any  man 
shall  take  away  from  the  words  of  the  book  of  this  prophecy,  (not  the 
Word,)  &c."  So  in  Luke  i.  20,  because  thou  believest  not  my  words  ; 
and  in  John  v.  47,  xv.  7,  xiv.  23,  xii.  47  :  So  that  we  call  the  Holy 
Scriptures,  as  Christ,  the  x\postles  and  holy  men  of  God  called 
them,  viz  :  the  words  of  God." — G,  Fox's  Journal,  pages  145,  146, 
147. 

If  there  was  not  to  be  found  in  all  the  writings  of  G.  Fox,  any 
other  confession  of  his  christian  faith,  than  that  which  we  have  here 
quoted,  it  would  be  amply  sufficient  to  evince  in  the  clearest  man- 
ner, that  so  far  from  coinciding  with  Elias  Hicks  in  his  denial  of 
the  doctrines  of  the  gospel  of  Christ;  he  was  a  firm  believer  in  all  that 
is  set  forth  in  the  Holy  Scripture,  and  especially  in  those  very  points, 
which  Elias  Hicks  rejects,  in  language  so  irreverent  and  contemp- 
tuous. The  paltry  and  mutilated  scraps  which  the  compilers  have 
extracted  from  the  writings  of  this  honourable  Elder,  prove  nothing 
in  their  favour,  but  on  the  other  hand,  serve  to  show  how  little  they 


213 

could  find  in  in  his  works,  which  could  be  manufactured  to  suit 
their  purpose.  The  contrast  between  the  doctrines  of  George  Fox 
and  the  opinions  of  Elias  Hicks,  is  too  strongly  pourtraje.d  upon 
every  page  of  his  writings,  to  give  the  compilers  the  least  hope  of 
securing  him  as  an  advocate  for  their  cause.  He  not  only  dissents 
from  them,  but  condemns  their  principles  in  the  strongest  terms. 

George  Fox  was  a  man  of  solid  religious  experience,  firmly  ground- 
ed in  the  christian  religion,  and  by  no  means  changeable  in  his  dis- 
position or  doctrines.  He  did  not  contradict  or  deny  at  one  time, 
opinions  which  he  had  openly  asserted  at  another.  After  labouring 
many  years  in  the  work  of  the  ministry,  he  did  not  turn  about,  and 
propagate  a  system  directly  subversive  of  his  former  principles,  under 
profession  that  it  was  more  rational  and  consistent  than  the  ancient 
gospel,  and  the  result  of  clearer  views,  or  more  easily  comprehended 
by  the  wisdom  of  men.  He  was  not  afraid  to  come  out  openly  with 
all  his  sentiments ;  he  did  not  conceal,  or  disguise  them  under  a 
pretence  tliat  the  minds  of  the  people  were  not  prepared  to  receive 
them.  No,  he  preached  the  gospel  of  Christ — not  the  mere  inven- 
tions of  a  depraved  imagination,  but  the  unchangeable  truth  as 
it  is  in  Jesus.  He  never  refused  to  bring  his  doctrines  to  the  test 
of  the  sacred  volume,  but  was  ever  the  first  to  appeal  to  it,  not  only 
to  prove  the  truth  of  all  that  he  asserted,  but  to  refute  the  er- 
rors of  his  adversaries.  He  sought  not  to  lessen  a  proper  regard 
and  esteem  of  those  invaluable  records,  by  denying  the  solemn 
truths  and  holy  precepts  which  they  contain,  or  telling  the  people 
"  they  were  altered  by  the  PopeP  or  "  written  by  nobody  knows  who," 
nor  yet  to  apologize  for  his  constant  appeal  to  them,  by  saying  that 
he  did  it  on  account  of  the  ignorance  and  superstition  of  his  hear- 
ers, and  "  to  draw  them  off  from  the  scriptures  by  degrees.^^  No.  he 
needed  no  such  flimsy  coverings; — he  was  above  such  unmanly  arti- 
fices ; — he  was  open — plain — honest — sincere  in  all  he  did  ;  and 
great  as  was  his  service,  honoured  and  beloved  as  he  justly  was  by 
all  who  truly  knew  him  ;  so  far  from  seeking  to  undervalue  Christ 
Jesus  and  his  blessed  offices,  and  to  draw  the  people  to  himself,  or 
get  himself  a  part}",  and  a  great  name  among  men,  he  accounted  it 
his  highest  honour  to  turn  the  minds  of  all  his  hearers  to  Jesus  Christ, 
and  him  crucified — to  the  Lamb  of  God  who  takes  away  the  sins  of 
the  world,  in  whom  he  felt  it  to  be  his  greatest  joy  and  noblest  privi- 
Io";e,  to  be  a  humble,  devoted,  and  true  believer. 


214 


CHAPTER  VIII. 

Remarks  upon  the  Quotations  made  by  the  Compilers  from  the  works  of 
Edward  BvaRotroH. 

■On  page  47  of  the  pamphlet,  we  are  presented  with  a  short  ex- 
tract, from  the  works  of  this  excellent  man.  He  was  one  of  those 
who  were  early  engaged,  in  defending  the  society  of  Friends  from 
the  unjust  accusations  of  its  enemies,  who  laboured  industriously,  to 
fix  upon  its  members  the  odious  character  of  denying  the  doctrines 
of  the  christian  religion. — It  is  from  a  work  of  this  description,  that 
the  compilers  have  taken  their  first  quotation,  and  by  a  most  unfair 
mutilation,  have  endeavoured  to  support  the  very  charge  which  it 
was  written  to  repel. 

One  Christopher  Fowler  published  a  book  against  the  Quakers, 
in  Avhich  he  exhibits  a  number  of  charges,  in  the  form  of  syllogisms  ; 
the  third  of  which  is — "  They  that  do  not  own  the  Lord  Jesus 
Christ  to  be  God  by  nature,  are  hoirible  blasphemers  :  But  those 
called  Quakers  do  not  own  the  Lord  Jesus  Christ,  to  be  God  by 
nature :  therefore  they  are  blasphemers." 

From  Edward  Burrough's  reply  to  this  high  charge,  the  extract 
in  the  pamphlet  is  copied  ;  and  in  order  to  enable  the  reader  to 
judge  more  correctly,  of  the  injury  which  they  have  done  him,  we 
shall  insert  the  whole  of  his  reply,  and  enclose  their  quotation  in 
brackets,  viz. 

"  Answer  to  the  third  position  ;  In  this,  thou  hast  falsely  accused  ; 
but  yet,  let  us  consider  thy  words ;  lO^Cthere  was  a  nature,  in 
"  that  man,  Jesus  Christ,  that  was  born  of  the  Virgin,  that  was  sub- 
"  ject  to  cold,  heat,  thirst  and  hunger,  and  subject  to  be  tempted  of 
"  the  devil ;  and  this  nature  was  not  God  ;  whose  nature  is  infi- 
"  nite,  eternal,  unmeasurable,  not  subject  to  hunger  nor  thirst,  nor 
"  to  heat  and  cold,  nor  subject  to  temptations  ;]<aCJ|  so  that  a  man 
may  say  lawfully,  and  be  no  blasphemer,  that  there  was  a  nature 
in  him,  which  was  not  God  ;  and  yet  the  fulness  of  the  Godhead  dwelt 
in  him  too,  and  he  is  the  Everlasting  Father,  and  the  Father  is  in 
him,  and  he  in  the  Father  :  and  thus  by  a  sound  interpretation  of 
the  word,  (God  by  nature)  thy  major,  and  minor,  and  conclusion, 
are  all  made  void." — Page  637. 

The  manner  in  which  the  compilers  have  garbled  this  answer  of 
E.  B.  in  order  to  force  upon  him  a  denial  of  the  divinity  of  our 
blessed  Lord  is  really  disgraceful. — They  commence  and  end  at  a 
semicolon,  omitting  both  the  leading  and  concluding  parts  of  the 
sentence,  in  which  he  denies  the  charge  which  they  insinuate 
against  him  ;  by  an  open  confession  of  his  full  belief  in  the  God- 
head of  Jesus  Christ.  This  partial  quotation  they  place  in  their 
pamphlet,  as  though  it  were  full,  fair  and  complete.— By  such  un- 


215 

righteous  means,  the  early  Quakers,  or  any  religious  writer,  might 
be  made  to  avow  the  most  unchristian  doctrines ;  since  if  they  did 
but  recite  the  words  of  an  opponent,  or  state  a  position  to  be  dis- 
cussed and  refuted,  it  might  be  adduced  by  our  compilers  to  prove 
that  they  held  the  very  doctrines  which  they  were  opposing. 

The  sentiments  which  E.  B.  has  asserted  in  the  answer  quoted, 
must  be  admitted  to  be  sound  and  scriptural  by  every  christian  reader. 
He  positively  denies  the  charge  of  C.  Fowler,  as  a  false  accusation. 
This  then  at  once  contradicts  the  same  charge,  alleged  by  the  com- 
pilers.— He  then  proceeds  to  describe  the  manhood  and  Godhead 
of  Jesus  Christ,  asserting  that  the  former  was  not  the  latter,  which 
must  certainly  be  admitted  to  be  correct ;  but  that  he  may  not 
thereby  be  construed  to  deny  the  Divinity,  he  asserts  his  belief  in 
this  also,  in  the  most  unequivocal  terms.  He  acknowledges  that 
the  fulness  of  the  Godhead  dwelt  in  him,  that  he  was  the  everlasting 
Father,  and  that  the  Father  was  in  him,  and  he  in  the  Father  ;  all 
which  is  according  to  Scripture,  and  directly  contrary  to  the  notion  of 
E.  Hicks,  that  Christ  was  no  more  than  an  Israelite,  endued  with 
a  portion  of  the  Spirit. 

On  the  same  page  of  the  pamphlet,  we  have  about  three  lines, 
extracted  from  the  middle  of  a  long  paragraph,  on  p.  56  of  E.  Bur- 
rough's  journal,  in  which  he  is  replying  to  an  opponent,  who  charg- 
ed the  Quakers  with  "  not  only  neglecting  the  weightier  matters  of 
the  law,  but  the  law  itself,  teaching  men  so  to  do  ;"  and  this,  be- 
cause they  affirmed,  that  the  Scriptures  were  not  the  primary  rule  of 
faith  and  life.  E.  B.  clears  the  Society,  from  the  charge  of  neglect- 
iiig  the  precepts  of  the  law,  and  then  adds,  |CPC"  and  this  again  I 
affirm,  asj^oCl  before  I  did  in  thy  hearing,  |C?='t"that  the  Scripture 
is  not  the  Saint's  rule,  but  the  Spirit  which  gave  forth  the  Scripture, 
as  the  Scripture  itself  witnesses."]aaOi 

The  compilers  have  omitted  the  words  "  before  I  did  in  thy  hear- 
ing," and  inserted  in  their  place  "  I  have  done  before."  The  extract 
they  make,  proves  nothing  more,  than  that  Edward  Burrough  asserted 
the  scriptures  were  not  the  primary  and  only  rule  of  the  saints, 
which  the  Quakers  never  believed  they  were.  On  the  same  page  he 
says  in  reply  to  his  opponent : 

"I  answer,  the  scriptures  we  own,  and  by  that  spirit  which  speaks 
them  forth,  we  witness  them  to  be  tme,  and  they  are  ours  ;  and  though 
you  say  they  are  the  savour  of  death  to  us  that  perish,  yet  thou  art 
found  a  liar,  for  we  are  saved  out  of  the  perishing  state,  and  death 
is  destroyed  through  death,  through  faith ;  and  thou  hast  diminished 
from  that  scripture,  2  Tim.  iii.  15,  false  prophet  like  again,  and  so 
art  both  an  adder  [to]  and  a  diminisher ;  and  thou  maijst  read  thy  por- 
tion inRev.xxii.  18,  19." 

No  less  than  five  times,  on  this  and  the  following  page,  does  Ed- 
ward Burrough  declare  that  the  Quakers  own  the  scriptures. 

The  following  extract,  from  his  treatise  entitled  "  A  Standard  lift- 
ed up,"  &c.  will  show  fully  the  opinions  of  "  primitive  Friends,"  up- 
on the  subject  of  the  Holy  Scriptures,  viz.  "  Concerning  the  Word  of 
God,  and  concerning  the  scriptures,  this  testimony  I  give  unto  all 
the  world. 


216 

-•  The  Word  of  God  was  in  the  beginning,  before  any  creatures 
uere  made ;  and  by  it  all  things  stand  and  remain  unto  this  day ;  and 
the  Word  endures  forever,  and  by  it  all  things  in  heaven  and  in 
earth  are  brought  to  pass,  which  God  doth ;  and  it  is  from  everlast- 
ing to  everlasting,  witliout  beginning  and  without  end;  and  the  Word 
is  powerful,  dividing  and  discerning  all  things,  even  the  secret 
thoughts  of  every  man's  heart ;  it  is  as  a  two  edged  sword,  and  as  a 
fire,  and  like  a  hammei,  to  cut  up,  to  burn,  and  to  beat  down  ;  the 
Word  of  the  Lord  reconciles  man  again  to  Him  ;  and  this  Word  is 
in  the  mouth  and  in  the  heart,  and  the  servants  of  the  Lord  handled, 
tasted,  saw,  and  felt  the  Word  ot  Life  ;  and  frovi  it^  spoke  forth  the 
scriptures,  as  they  were  moved  by  the  Holy  Ghost,  through  the  eter- 
nal spirit;  and  it  is  a  declaration  of  the  Word  of  Life,  which  was 
in  the  beginning,  and  endures  forever;  and  it  declares  what  the 
saints  received,  believed  and  enjoyed,  and  none  can  understand  it, 
without  the  same  spirit  that  gave  it  forth,  and  to  such  who  have  the 
same  spirit,  the  scripture  is  profitable:  the  Word  of  God,  which 
was  in  the  beginning,  and  which  endures  forever,  is  not  the  scrip- 
ture ;  which  was  not  in  the  beginning,  neither  can  it  endure  forever; 
but  the  scripture  testifies  of  that  Word,  and  that  Word,  witnesses 
to  the  scriptures  ;  and  they  are  not  contrary  one  to  the  other, 
but  gives  witness  each  of  other ;  but  many  hath  the  scripture  that 
hath  not  the  Word,  neither  knows  it;  but  they  that  have  the 
WORD,  CANNOT  BUT  OWN  THE  SCRIPTURES  ;  and  this  is  the  truth  as  it 
is  in  Jesus,  testified  to  all  the  world  by  us;  who  doth  deny  them  that 
hereof  gives  any  other  testimony." — Page  249. 

Here  are  some  very  plain  declarations,  which  look  but  little  like 
coinciding  with  Elias  Hicks'  denial  of  the  sacred  volume.  Edward 
Burrough  asserts  that  the  scriptures  are  the  declaration  of  the  Word 
of  Life,  given  forth  by  holy  men,  as  they  were  moved  by  the  Holy 
Ghost,  that  the  Word,  witnesses  to  the  scripture;  that  they  are  not 
contrary  one  to  the  other;  and  that  they  u'ho  have  the  Word,  cannot 
but  own  the  scripture,  and  lastly,  that  the  Quakers  deny  those  who 
give  any  other  testimony  of  them.  According,  therefore,  to  Edward 
Burrough's  knowledge  of  the  early  Quakers,  they  not  only  denied  the 
principles  of  Elias  Hicks  on  this  subject,  but  also  those  persons  who 
held  them. 

In  a  paper  entitled  "  Some  considerations  presented  to  the  King 
of  England,"  &c.  he  says — 

"  I  do  testify  unto  the  King,  and  before  the  whole  world,  that  we 
Rhe  Quakers]  do  profess  and  believe,  concerning  the  Father,  Son  and 
Spirit,  and  the  Lord  Jesus  Christ,  and  the  blessed  gospel,  and  the  Ho- 
ly Scriptures  ;  I  say  we  do  believe,  and  make  profession  in  truth  and 
righteousness,  concenni)^  all  these  things  ;  and  by  our  doctrines  and 
instructions,  do  persuade  all  people  to  believe;  and  not  seduce  any 
from  these  truths  of  the  gospel,  and  this  is  knoivn,  through  these  king- 
doms, concerning  us,  though  we  stand  now  accused  falsely,  concern- 
ing these  matters  befoie  the  king.  But  as  for  the  scriptures  being 
the  rule  of  life,  we  say  the  spirit  of  God  that  gave  forth  the  scrip- 
tures, is  the  rule  of  life  and  faith,  unto  the  saints,  and  leads  not 


217 

CONTRAUy,   BVT    ACCORDING    UNTO    THE  SCRIPTURES;  iil    the    BELIEF 

and  practice  of  whatsoever  the  scripture  saith." — Page  758. 

It  will  necessarily  follow  from  this  declaration  of  Edward  Bur- 
rough,  on  beliajf  of  "  primitive  Friends,"  that  those  doctrines  which 
some,  professing  to  be  Quakers,  are  now  promulgating,  contrary  to 
the  scriptures,  are  not  sanctioned  by  that  spirit  of  God  which  is  the 
saints'  rule,  and  consequently  are  directly  in  opposition  to  the  Chris- 
tian  principles  of  our  worthy  ancient  Friends. 

On  page  71  of  the  pamphlet,  the  compilers  have  inserted  a  part  of 
E.  Burrough's  reply  to  Samuel  Eaton,  who  contended  that  "  the 
sanctification  of  the  first  day  of  the  week,  had  put  an  end  to  the 
sanctification  of  the  seventh,"  &c.  To  this  Edward  Burrough  ob- 
jects, because  the  scriptures  no  where  tell  us,  that  under  the  gospel 
dispensation,  one  day  has  any  more  inherent  holiness,  than  another, 
but  that  all  days  are  to  be  sanctified  unto  the  Lord. 
'  It  was  an  opinion  very  common  among  the  various  denominations 
of  professing  Christians,  in  his  time,  that  the  first  day  of  the  week 
was  the  gospel  Sabbath,  or  true  saints'  rest,  typified  by  the  seventh 
day  Sabbath,  under  the  law;  and  that  hence,  the  obligation  to  refrain 
from  every  species  of  labour  on  the  first  day,  was  equally  as  obliga- 
tory upon  Christians;  as  the  rigid  observance  of  the  seventh  was 
upon  the  Jews.  This  notion,  and  the  severity  of  the  existing  laws, 
in  England,  subjected  our  early  Friends  to  much  suffering,  from  the 
malice  of  persecuting  informers,  who  falsely  accused  them  of  viola- 
ting the  Sabbath,  when  only  engaged  in  the  necessary  and  unavoida- 
ble duties  of  domestic  life. 

Convinced  in  their  own  minds,  that  the  true  gospel  rest  had  a  more 
spiritual  and  inward  signification,  and  that  it  was  to  be  witnessed  in  the 
secret  of  the  soul ;  the  early  Quakers  endeavoured  to  convince  other 
professors,  that  from  various  passages  in  the  sacred  volume,  it  was 
evident,  that  with  all  their  veneration  of  holy  days,  they  were  miss- 
ing the  real  enjoyment  of  the  saints'  rest,  and  too  much  confiding  in 
the  mere  outward  form  without  knowing  the  life  and  power. 

But  while  they  did  this,  they  were  religiously  careful  to  be  dili- 
gent and  punctual  in  their  attendance  at  their  places  for  divine  wor- 
ship; and  as  scrupulously  guarded  against  the  performance  of 
manual  or  sei,-vile  labour,  other  than  was  indispensable,  on  that  day, 
as  those  of  other  denominations.  This  is  repeatedly  asserted  in  their 
writings,  when  defending  themselves  from  the  charge  of  totally  ne- 
glecting the  observance  of  the  Sabbath. 

It  is  clearly  apparent  that  the  compilers  design  to  make  the  im- 
pression, by  their  extract,  that  this  charge  was  true — that  our  an- 
cient Friends  made  no  distinction  between  the  first  day  and  other 
days  of  the  vveek.  To  do  this  the  more  effectually,  they  have  added 
a  note  at  the  bottom  of  the  page,  stating  that  the  sentiments  of  Ed- 
ward Burrough  were  advanced  and  defended  by  all,the  early  writers 
in  the  Society  of  Friends.  It  may  be  very  true,  that  most,  or  all,  of 
the  early  Friends,  held  the  same  sentiments  respecting  the  sanctifi- 
cation of  the  first  day  of  the  week,  as  Edward  Burrough' did  ;  and  a 
number  of  writers  have  defended  them  ;  but  it  is  certainly  true,  that 
the  compilers'  construction  of  those  sentiments,  was  neither  advan- 

Ee 


218 

ced  nor  defended  by  any  of  the  Quakers  or  their  writers.  They  have 
referred  to  several  books,  and  to  numerous  pages,  to  support  their 
illiberal  insinuation,  which  we  have  examined  with  some  care,  and 
find  them  to  treat  almost  exclusively  on  the  nature  of  the  spiritual 
Sabbath,  under  the  gospel,  and  the  doctrine  of  inherent  holiness 
in  the  first  day  of  <he  week.  But  we  find  not  one  word  in  any  of  the 
writings  they  refer  to,  or  any  where  else,  which  encourages  the  mem- 
bers of  the  Society  of  Friends  to  open  their  shops,  or  pursue  their 
ordinary  avocations,  upon  this  day  of  the  week. 

The  compilers  refer  particularly  to  Isaac  Pennington's  works, 
quarto,  vol.  i.  page  349,  &c.  where  they  say,  "  the  subject  is  discuss- 
ed at  length,  and  many  objections  clearly  and  satisfactorily  answer- 
ed." This  assertion  is  certainly  untrue,  with  their  construction  of 
it  J  as  any  person  may  readily  see  by  turning  to  Isaac  Pennington's 
works.  The  pages  they  refer  to,  include  four  essays;  the  first  is 
entitled,  "The  New  Covenant  of  the  Gospel, distinguished  from  the 
Old  Covenant  of  the  Law,  and  the  Rest  or  Sabbath  of  Believers,  from 
the  Rest  or  Sabbath  of  the  Jews,  &c."  the  second  is,  "  An  Epistle  to 
all  such  as  observe  the  Seventh  day  of  the  week,  for  the  Sabbath  of 
the  Lord;"  the  third  is  an  answer  to,  "Some  queries  sent  in  writing, 
upon  occasion  of  an  Epistle,  directed  to  all  such  as  observe  the  Se- 
venth day  of  the  week,  for  a  Sabbath;"  and  the  fourth  is  "  A  Brief 
Explication  of  the  Mystery  of  the  Six  days  Labour,  and  Seventh 
day's  Sabbath,  &c."  In  all  these  essays,  as  the  reader  may  perceive 
from  the  titles  of  them,  the  subject  treated  of,  is  the  christian's  sanc- 
tified, spiritual  rest,  and  the  appointed  Sabbath  of  the  Jews:  and  not 
one  word  is  said  throughout  the  whole,  against  the  sober  and  regular 
observance  of  the  first  day  of  tlie  week,  as  a  day  of  religious  worship 
and  cessation  from  bodily  labour. 

Among  other  early  writers  in  the  Society  of  Friends,  wliom  the 
compilers  unjustly  cite,  in  order  to  prove  their  non-observance  of  the 
first  day  of  the  week;  (with  a  view  of  procuring  some  authority  for 
the  known  violation  of  it  by  Elias  Hicks,)  they  refer  to  R.  Barclay. 
We  shall  quote  his  words,  in  order  that  the  reader  may  see,  how 
contrary  the  principles  and  practice  of  the  early  Quakers  were  to 
those  of  Elias  Hicks  on  this  subject.  In  his  essay  entitled,  "  William 
Mitchell  Unmasked,"  to  which  the  compilers  refer,  Robert  Barclay 
says— 

"  His  13th  head,  is  concerning  the  Sabbath,  or  First  day  of  the 
week's  being  so,  as  to  which,  I  desire  the  reader  first  to  fake  notice ; 
that  as  we  believe  the  apostles  and  primitive  christians  did  meet  this 
day  to  worship  God;  so  we  as  following  their  example,  do  the  like, 
and  forbear  working,  or  using  our  lawful  occasions  upon  that  day, 
as  much  as  our  adversaries:  so  that  the  debate  is  orili/.  Whether 
there  be  any  inherent  holiness  in  this  day,  more  than  in  another?  or 
if  there  be  any  positive  command  for  \tfrom  scripture?  particularly 
if  the  fourth  command  bind  us  to  the  observation  of  it?" — Barclay's 
Folio  Works,  page  91. 

The  compilers  also  refer  to  his  Apology,  from  which  we  shall  quote 
his  observations  on  this  subject,  v'r/.. 

I*'  We  not  seeing  any  ground  in  scripture  for  it,  cannot  be  so  su- 


219 

perstitious  as  to  believe,  that  either  the  Jewish  Sabbath  now  con- 
tinues, or  that  the  first  day  of  the  week  is  the  antitype  thereof,  or 
the  true  christian  Sabbath,  which  wi(h  Calvin  we  believe  to  have  a 
more  spiritual  sense:  and  therefore  we  know  no  moral  obligation  by 
the  fourth  command,  or  elsewhere,  to  keep  the  first  day  of  the  week 
more  than  any  other,  or  any  holiness  inherent  in  it.  Hut  first,  foras- 
much as  it  is  necessary  that  there  be  some  time  set  apart  for  the. 
saints  to  meet  too;ether  to  wait  upon  God;  and  that  secoodiy,  it  is 
Jit  at  some  times  then  be  freed  from  their  other  outward  affairs  ;  and 
that,  thirdly,  reason  and  equitij  doth  allow  that  servants  and  beasts, 
have  some  time  allowed  (hem,  to  be  eased  from  their  continual  la- 
bour; and  that  fourthly,  it  appears  that  the  apostles  and  primitive 
christians,  did  use  the  first  day  of  the  week  for  these  purposes;  we 
find  ourselves  sufficiently  moved  for  these  causes  to  do  so  also,  with- 
out superstitioujily  straining  the  scriptures  for  another  reason  ;  which, 
that  it  is  not  to  be  there  found,  many  protestants,  yea,  Calvin  him- 
self, upon  the  fourth  command,  hath  abundantly  evinced.  And 
thougli  we  therefore  meet,  and  jxbstain  from  ivorking  upon  this  day, 
yet  doth  not  that,  hinder  us,  for  having  meetings  also  for  worship  at 
other  times." — Barclay's  Apology,  pages  S49,  350. 

George  Keith,  having  falsely  accused  the  Society  of  Friends  with 
disregarding  the  observance  of  the  First  day  of  the  week,  the  au- 
thors of  the  "Serious  Examination,"  replied  to  the  charge;  and  af- 
ter stating  reasons  why  it  is  not  the  christian  Sabbath,  &c.  they  con- 
clude thus — 

"  But  to  conclude  this  point,  we  grant  as  George  Keith  hath  done ; 
'  And  that  besides  other  times  set  apart  for  the  worship  of  God,  both 
in  public  and  private,  it  is  commendable  in  christiajis,  to  set  apart 
the  First  day  of  the  week,  from  common  and  ordinary  labour ;  not 
only  for  an  ease  to  their  servants  and  cattle,  but  also  that  they  may 
with  the  more  freedom,  and  cheerful  readiness  attend  upon  the 
I^ord  and  his  service  leithout  all  incumbrance' — Presb.  and  Indep. 
vis.  churches.  And  vve  further  add,  that  we  may  be  truly  thankful^ 
that  there  are  laws,  to  restrain  the  people  of  this  nation,  from  their 
common  servile  work  on  the  First  days  of  the  iceek  ;  and  that  God 
has  put  it  into  the  hearts  of  the  government,  to  grant  liberty  for  the 
subjects,  (especially  all  protestants,)  to  resort  to  such  religious  meet- 
ings, (on  the  first  days  and  others,)  as  they  are  in  conscience  per- 
suqded  unto :  Blessed  be  our  God,  for  such  liberty-and  such  oppoV" 
tunities." — Pages  47,  48. 

Again,  on  page  72,  George  Keith  says,  "  They,  [the  Quakers,] 
allou;  doing  servile  work,  as  opening  shop  on  the  Lord's  day,  to 
sell  goods,  and  taylors  to  mend  clothes  on  that  day ;" — to  which  the 
authors  of  the  Examination  reply — 

"  We  know  no  such  allowance  given  by  the  said  jyeople.  called 
Quakers ;  and  their  practice  shows  the  contrary:  Flow  many  of  their 
shops  has  this  adversary  seen  open,  and  how  many  taylops  employed 
by  them,  on  that  day,  he  calls  the  Lord's  day?" — Page  72, 


220 


CHAPTER  IX. 

Remarks  upon  the  Quotations  from  Humphrkt  Smith, 

On  page  47  of  the  pamphlet,  the  compilers  have  inserted  a  short 
quotation  from  the  "  True  Rule  Discovered,"  by  Humphrey  Smith  ; 
the  object  of  which,  we  are  at  a  loss  to  discover,  as  the  doctrine  it 
teaches,  is  perfectly  consonant  with  the  Holy  Scriptures.  We  shall 
insert  the  passage  a  little  more  at  length,  viz  : 

"  And  now  the  light  is  in  man,  and  so  that  he,  that  is  with  His,  io 
the  end  of  the  world,  is  the  light  of  the  world  who  is  the  resurrec- 
tion and  the  life,  who  was  dead  and  is  alive,  and  I  say,  he  liveth  fore- 
ver more,  who  hath  finished  his  work*,  in  the  outward  things,  to  wit : 
Circumcision,  Baptism,  the  Supper,  and  death  on  the  cross  tvithout 
the  gate  i  and  is  now  revealed  within,  and  worketh  all  our  works  in 
us,  and  ever  liveth  to  make  intercession  for  us,  Isaiah,  xxvi.  12;'Heb. 
vii.  25,  in  whose  hearts  he  is  now  crying,  Abba,  Father  ;  and  he  that 
hath  the  Son,  hath  also  the  Father ;  to  whom  be  eternal  domi- 
nion, glory,  honour,  and  humble  obedience,  forevermore.  And  so 
ICTP^"  Christ  Jesus,  being  guided  by  that  of  God,  or  ra.thev  the  fulness 
"  of  God  in  him,  whereby  he  finished  his  work,  and  departed  away 
"  from  among  them,  and  bid  them  wait  for  that  which  should  abide 
"  with  them  forever  ;]<.;£I3|  and  said,  these  things  have  I  spoken  un- 
to you,  being  yet  present  with  you,  but  the  Comforter,  whom  the 
Father  will  send  in  my  name,  he  shall  teach  you  all  things,  John 
xiv.  16,  25,  26,  and  that  which  teaches  all  things,  was  to  be  re- 
vealed within,  &c." — p.  149. 

From  this  extract,  it  is  cleasly  apparent,  that  Humphrey  Smith 
believed  fully,  both  in  the  outward  coming,  and  sufferings,  &c.  of 
our  blessed  Lord,  his  mediation  and  intercession  on  behalf  of  sinful 
man,  and  also  his  spiritual  appearance  in  the  soul.  He  acknow- 
ledges the  Divinity  as  well  as  manhood,  asserting  that  the  fulness 
of  the  Godhead  dwelt  in  him,  and  that  the  Father  sent  the  Com- 
forter in  Christ's  name.  This  extract  alone  is  amply  sufficient  to 
show,  how  directly  opposite  his  belief  was,  to  the  notions  now  pro- 
mulgated by  Elias  Hicks  ;  who  asserts  that  our  blessed  Lord  had 
the  Spirit  communicated  to  him  only,  as  man,  in  such  proportion  di% 
seemed  necessary,  and  that  God  never  set  him  above  us. — See  his 
Sermons. 

The  next  quotation  from  this  author,  is  on  the  subject  of  the  scrip- 
tures beings the'primary  and  only  rule  of  Faith  and  Life.  The  fol- 
lowing extract  will  explain  his  meaning,  viz  : — 

"  But  say  the  people,  though  they  did  walk,  and  direct  others  to 
walk  by  the  Spirit,  yet  are  not  we  now  to  walk  by  the  scriptures  ? 
And  is  not  the  scriptures  now  to  be  our  rule  ?  and  are  we  not  to  be 
led  by  that  ? 


221 

''  To  which  I  answer,  That  |r:!r"[God  changcth  not ;  and  where 
"  doth  the  scriptures  say,  that  the  scripture  is  to  be  a  rule,  to  walk 
"  or  be  led  by  ?  And  the  ministers  of  Christ  did  not  say.  As  eve- 
"  ry  man  hath  received  the  scriptures,  so  walk ;  but  as  every  man 
"  hath  received  Christ,  (and  he  is  the  light,)  so  walk"l«Oi — Co- 
lossians,  ii.  6.  Consider  there  is  first  somethin^pto  be  received,  and 
then,  there  is  to  be  a  walking  in  the  power  and  strength  of  that  re- 
ceived, &c." — p.  150. 

It  is  evident  that  Humphrey  Smith  is  only  contending  against  the 
erroneous  idea,  that  under  the  dispensation  i{  the  gospel,  the  Holy 
Scriptures  are  to  he  preferred  before  the  Spirit  of  Christ  Jesus,  in- 
wardly revealed,  and  made  the  alone  rule  of  the  saint's  faith  and 
life.  But, that  he  was  far  from  disesteeming  the  sacred  volume,  or 
endeavouring  to  lessen  a  true  regard  for  it  in  others,  will  be  appa- 
rent from  the  following  quotation  from  page  152,  of  the  same  book. 
After  defending  the  revelations  of  the  blessed  Comforter,  as  the  guide, 
and  rule  under  the  gospel,  and  declaring  that  he  fulfils  that,  which 
is  written  without,  viz  :  in  the  scriptures,  he  says: — 

"  What  then  ?  do  I  herein,  in  the  least  make  void,  contemn,  slight, 
vilify,  or  deny  the  scriptures,  ?  God  forbid ;  nay,  I  had  rather  my 
pen  might  fall  out  of  my  hand,  or  my  arm  from  my  shoulder,  or  my 
tongue  cleave  to  the  roof  of  my  7nouth  forever,  than  f  should  go  about 
to  make  void  the  scriptures  of  truth,  (and  is  a  true  declaration,  Luke 
i.  1.)  which  was  given  forth  from  that  which  is  my  life,  which  is  hid, 
not  in  the  scriptures,  but  with  Christ  in  God,  Colos.  iii.  3.  and  the 
Word  was  God,  and  that  which  was  God,  is  God,  John  i.  1 ;  but  if 
I  should  say  the  scriptures  is  God,  I  should  be  a  blasphemer,  like 
unto  others  :  Do  I  herein  deny  the  scriptures  ?  Nay,  rather,  I  es- 
tablish the  scriptures  in  its  place,  and  make  use  of  it,  as  a  cloud  of 
witnesses  by  me,  in  directing  all  people  unto  that  which  tiie  scrip- 
tures testify  of,  and  was  given  forth  from;  John  v,  39,  &c." — * 
Page  152. 

*  As  we  had  not  in  our  possession,  a  copy  of  the  works  of  Humphrey  Smith, 
we  have  not  the  opportunity  of  comj)aring  the  above  quotations  with  the  ori- 
ginal, but  have  no  doubt  whatever  of  their  perfect  accuracy.  The  compilers 
have  inserted  on  page  32  of  their  pamphlet,  two  short  extracts  from  the  wri- 
tings of  THOMAS  ZACHARY.  On  examining  "  Whiting's  Catalogue,"  we 
find  that  the  whole  amount  published  by  this  author,  was  four  quarto  sheets. 
As  we  have  not  been  able  to  obtain  these,  we  cannot  say,  whether  the  extracts 
in  the  pamphlet  are  fairly  made.  If  they  are,  however,  they  do  not  prove  any 
thing  in  favour  of  the  doctrines  of  Elias  Hicks.  Tn  the  first,  the  author  says, 
he  came  to  see  the  idolatry  of  professors,  respecting  the  body,  flesh,  and 
blood  of  Christ ;  this  is,  as  he  himself  explains  it,  placing  all  their  faith  on  this 
ulonn,  without  regarding  the  invisible  power,  the  Godhead  which  dwelt  in  him, 
which  was  the  Life,  Power,  and  Ann  of  God.  But  this  does  not  make  our 
blessed  Lord  to  be  a  mere  man  ;  it  does  not  rob  him  of  his  equahty  with  the 
Father,  but  confesses  to  his  Manhood,  as  well  as  Eternal  Divinity.  In  the 
next  quotation  Thomas  Zachary  says,  there  is  no  serving  God  aright,  but  in  a 
measure  of  that  Spirit,  wherewith  Christ  served  him.  This  all  Christians  rea- 
dily admit ;  but  observe  he  does  not  say  we  are  to  be  equal  with  Christ,  and 
that  God  never  set  Christ  above  us,  as  does  Elias  Hicks  ;  but  that  through  the 
assistance  of  a  measure,  of  the  same  Spirit  which  our  blessed  Saviour  had  in 
fulness,  we  we  to  be  qualified  for  the  performance  of  all  our  religious  duties.  . 


222 

There  could  scarcely  be  a  more  reverent  confession  to  the  incs 
timable  value  of  the  sacred  volume,  than  is  here  made  by  Humphrey 
Smith.  Let  the  reader  compare  it  with  the  li^rht  manner  in  which 
Elias  Hicks  speaks  of  them,  and  undervalues  their  authority — tell- 
ing the  people  they  were  altered  by  the  Pope,  and  "  written  by  no- 
body knows  who"*-and  boldly  denying  the  most  precious  and  sa- 
cred doctrines  which  they  teach. 


223 


CHAPTER  X. 

Remarks  upon  the  Quotations  from  the  Works  of  Samuei,  Fisheh. 

The  compilers  have  inserted  on  p.  48  of  the  pamphlet,  a  short 
quotation,  on  the  subject  of  imputation,  which  they  inform  us  is 
from  Samuel  Fisher's  Works — but  give  no  page.  We  have  care- 
fully examined  the  volume  published  by  this  author,  and  cannot  dis- 
cover that  he  ever  vv^rote  any  such  passage.  •  He  has  written  about 
forty  pages  on  the  subject  of  justification  and  the  atonement  by 
Christ,  in  which  he  makes  frequent  acknowledgment  of  his  christian 
belief  in  both.  If  there  be  any  thing  like  the  compilers'  extract,  in 
his  works,  we  imagine  it  must  be  altered,  so  as  to  bear  little  resem- 
blance to  the  original — and  whenever  they  think  proper  to  inform  us 
where  it  may  be  found,  we  shall  be  ready  to  reply  to  it. 

The  following  extracts  will  serve  to  show  the  scriptural  soundness 
of  S.  Fisher's  belief. 

"  And  because  we  make  mention  of  Christ  in  us,  and  the  right- 
eousness of  the  law  as  necessary  in  order  to  salvation,  to  be  per- 
formed and  fulfilled  in  our  own  persons,  as  Paul  does,  Romans  viii. 
4.  though  we  mean  no  other  righteousness  than  the  same  that  is  in 
Christ,  and  is  wrought  in  us,  by  no  other  power  than  that  of  Christ, 
and  that  same  Christ  too,  of  whom  the  Scripture  speaks,  that  "  to  him 
give  all  the  prophets  witness.  Acts  x.  that  in  his  name  and  through 
faith  in  his  name  alone,  whoever  believeth,  shall  receive  remission  of 
sins  ;  than  which  Christ  and  his  7iame,  there  is  no  other  under  hea- 
ven, given  among  men,  lohereby  they  must  be  saved  ;  they  belie  us 
both  to  God  and  men,  as  denyers  of  Christ,  and  of  his  righteousness, 
and  of  justification  by  Christ  alone;  witness  one  Ackworth  of  Ro- 
chester, who  was  once  heard  by  the  writer  hereof,  deprecating  and 
declaring  against  the  Quakers  in  these  words  to  God  himself,  in  his 
public  prayer,  viz.  Above  all  things  Lord,  (quoth  he,)  deliver  this 
poor  city  from  the  Quakers  ;  tliey  are  a  people.  Lord,  that  deny 
God,  deny  Christ,  deny  the  righteousness  of  Christ,  deny  justifica- 
tion by  Christ  alone." — Page  34. 

vS.  F.  proceeds  to  state  that  he  offered  to  prove  tliese  charges 
false  at  the  time  they  were  made,  but  was  not  permitted  ;  and  he 
gives  also,  other  instances  in  which  the  same  unfounded  accusations 
were  alleged  against  friends,  all  which  he  denies  to  be  true. 

On  p.  654,  in  arguing  against  the  notion  that  Christ  died  only  on 
belialf  of  some,  and  that  he  was  a  sacrifice  for  the  sins  of  believers 
only,  he  says, 

«  Argument  11th.  If  all  men  are  not  put  into  a  possibility  of 
life  by  Chrisfs  dying  intentionally /or  every  one  of  them,  if  them- 
selves choose  not  death  ;  then  it  could  not  be  said,  As  by  sin,  con- 
demnation is  come  on  all  men,  so  justification  of  life  is  come  on  all 


224 

men  ;  and  that  the  gift  of  God's  grace,  and  gift  of  God  in  Christ, 
and  the  benefit  and  blessing,  is,  every  way,  at  least  as  large,  and 
some  ways  larger  and  abounding,  beyond  the  mischief  and  curse 
that  comes  by  the  sin. 

"  But  it  is  in  effect  so  said,  Romans  v.  15.  xviii.  23.  Therefore 
all  and  every  man,  is  made  as  capable  to  be  saved  by  Christ,  as 
every  man  is  liable  to  be  damned  by  reason  of  the  sin. 

"Argument  12th.  Christ  could  not  be  truly  or  properly  said  to  6«/Ae 
propitiationfor  the  sins  of  the  whole  world,  nor  the  Saviour  of  the  whole 
luorki ;  to  be  given  a  covenant  to  the  people  ;  a  witness  to  the  peo- 
ple, a  Leader  and  Commander  to  the  people,  a  light  to  the  nations, 
God's  salvation  to  the  ends  of  the  earth;  much  less  could  ^11  peo- 
ple, in  any  consistency  with  mercy,  or  (as  before)  without  foolery 
and  mockery  of  most  men,  in  the  midst  of  their  remediless  misery, 
be  bid  to  behold  him,  or  all  the  ends  of  the  earth,  be  summoned 
with  promise,  yea,  assurance'of  salvation,  if  they  do,  and  on  pain 
of  more  cruel  damnation,  if  they  do  not ;  to  look  and  come  to  Him, 
for  it,  and  hearken  to  his  voice,  (or  else,  be  cut  off,)  in  all  things 
whatever  he  saith  to  them,  and  such  like,  unless  he  were  truly,  pro- 
perly, and  intentionally  at  least,  given  to  be  all  this,  to  all  men  ; 
all  the  people,  the  whole  world,  and  every  man  in  it." 

From  these  short  quotations,  (and  there  is  much  more  of  the  same 
import  in  his  writings,)  it  is  sufficiently  evident,  that  S.  F.  did 
believe  in  the  propitiatory  sacrifice  of  our  blessed  Lord,  for  the  sins 
of  t\\e  whole  ivorld ;  a  doctrine  which  E.  Hicks,  does  positively 
reject,  and  therefore  dissents  entirely  from  the  acknowledged  tenets 
of  the  early  Quakers. 

On  p.  61  and  62  of  the  pamphlet  we  have  another  quotation  from 
the  works  of  this  author,  in  which  he  objects  to  the  numerous  com- 
mentaries, which  have  been  written  upon  the  text  of  holy  Scripture, 
as  tending  rather  to  obscure  than  render  them  more  perspicuous; 
and  likewise  against  that  undue  reverence  for  the  Scriptures  them- 
selves, which  leads  men  to  place  them  above  the  Holy  Spirit  of  God^ 
and  to  honour  the  gift,  more  than  the  giver. — It  is  worthy  of  remark, 
that  in  the  commencement  of  the  treatise,  from  which  the  compilers 
have  taken  their  extract,  he  lays  it  down  as  a  certain  position,  that  in 
all  he  says  on  the  Scriptures,  "  it  is  the  letter  and  not  the  matter,  the 
luritings,  and  not  the  subjects,  things,  truths,  doctrines  or  Word, 
written  of,  that  is  the  subject  to  come  under  consideration,"  between 
him  and  his  opponent,  and  therefore  he  does  not  in  the  least  degree 
impugn  any  doctrine  or  precept  contained  in  the  sacred  volume. — 
The  following  quotations  will  acquit  him  from  coinciding  with  E. 
Hicks  in  a  denial  of  the  doctrines  of  Christ  and  his  apostles,  viz. 

"  The  outward  Scripture  I  say,  is  profitable,  to  such  as  Timothy 
was  ;  to  men  of  God,'  to  make  them  who  are  wise  in  the  Spirit,  wiser 
and  wiser,  through  their  faith  in  the  light,  to  their  oivn  and  others^ 
salvation  ;  and  to  furnish  such  a  minister  as  Timothy  was,  who 
knows  when,  (and  being  in  the  Spirit)  how,  and  how  far  forth  to  use 
it,  for  every  good  rvork  in  his  ministry.  And  such  as  are  full  of 
might  and  power  first  by  the  Spirit  of  the  Lord  upon  them,  as  Mi- 
cah  was,  Micah  iii.  and  as  Apo*Ios  was,  are  mighty  also  in  the  Scrip' 


225 

Hire,  and  furnished  mightily,,  to  confound  the  scripture  searching 
scribes,  and  all  gainsayers  of  the  light,  as  they  were  in  their  times." 
— Page  453. 

"  As  for  our  obedience  to  the  letter;  we  are  by  the  Spirit,  so  bound 
io  that,  not  so  far  only  as  we  are  willing,  as  thou  beliest  us,  but  in  a 
cross  to  our  own  wills,  that  while  ivewalk  in  the  Spirit,  which  is  our 
ride,  loe  cannot  disobey  the  letter,  bid  fulfil  it ;  while  yourselves, 
who  prate  of  your  being  bound  to  obey  it,  walk  at  large  after  your 
own  wills,  and  lusts,  in  the  liberty  of  the  flesh,  and  through  your 
boundless  boasting  of  that,  ye  as  boundlessly  break,  do  dishonour 
both  God  and  yourselves. 

"  As  for  our  going  about  to  deceive  the  simple,  we  deny  all  de- 
ceivers, and  deceit ;  teaching  no  other  doctrine  nor  gospel,  than  what 
Paul  delivered,  than  which,  whoever  it  is  that  brings  or  broaches 
another,  whether  it  be  we  who  are  hated  as  devils,  or  you  who  are 
honoured  as  angels  of  light  from  heaven,  by  such  as  dwell  in  the 
depths  and  darkness  of  hell,  I  say  with  Paul,  let  him  be  accursed  ; 
but  those  are  now  marked  and  manifested  plainly  enough,  who 
cause  the  divisions  and  offences  contrary  to  the  doctrine  the  Saints 
learned  of  old  ;  and  by  the  children  of  the  day  are  avoided  also  ;  for 
they  that  are  such,  serve  not  the  Lord  Jesus  Christ,  but  their  own 
bellies,  and  yet  by  good  words  and  fair  speeches,  deceive  the  hearts 
of  the  simple,  Rom.  xvi.  17,  18." — Page  458. 

Again,  on  page  667,  "  Objection — The  Letter  kills — cannot  give 
life. 

"  Reply. — True,  but  why  is  it?  but  becauseits  disobeyed, and  can- 
not give  ability  to  any,  to  do  what  it  requires — The  law,  or  light,  and 
gospel,  and  all,  kills  such  as  transgress  it,  I  say  the  gospel  itself  con- 
demns ;  but  whom  is  it?  None  but  such  as  hate,  and  take  not  heed 
to  it,  that  thereby  they  may  come  from  under  the  curse  and  death, 
into  the  life  it  calls  for;  else,  it  being  the  power  of  God  to  the  sal- 
vation of  such  as  believe  in  it,  life  should  be  by  the  light  one  way 
more,  than  it  could  come  by  the  letter;  for  the  Utter  could  keep 
them,  that  keep  t7,  from  the  curse  denounced  in  it,  to  the  breakers  of 
it,  yet  cannot  give  any,  an  ability  to  keep  it :  But  the  light  is  not  on- 
ly able  to  acquit,  justify,  clear,  absolve,  secure,  and  save  from  wrath, 
ail  such  as  believe  in,  and  obey  it,  but  also  to  enable  such  as  look  to 
it,  and  impovver  them,  more  and  more  to  obey  and  walk  by  it;  and 
consequently  by  the  letter,  ivliich  cannot  he  transgressed  by  such  as 
abidein  the  light;  all  such  as  singly  come  to  it,  and  continue  wait- 
ing on  the  Lord  in  it." 

In  answer  to  the  question,  "  Whether  are  the  Spirit  of  God,  the 
Spirit  of  man,  and  the  Spirit  of  the  devil,  three  distinct  Spirits?  S. 
Fisher  replies,  "  Yea,  the  Spirit  of  God,  the  Spirit  of  the  devil,  and 
the  Spirit  of  n»an  are  three  distinct  Spii'its." — page  846. 

Here  are  several  points,  in  which  S.  Fisher  is  directly  at  variance 
with  the  notions  of  Elias  Hicks.  He  acknowledges  the  usefulness 
of  the  Holy  Scripture;  that  they  are  profitable  (o  make  wiser,  even 
those  who  are  already  wise  in  the  Spirit,  and  to  furnish  the  man  of 
God  unto  every  good  work ;  whereas,  f'llias  Hicks  asserts  that  since 
the  Spirit  has  come,  we  should  be  better  without  the  scriptures.     S. 

Ff 


226 

Fisher  says,  the  early  Quakers  were  bound  by  the  Spirit,  to  be  obedi- 
ent to  the  letter,  not  so  far  as  they  were  willing  only,  but  in  the  cross 
to  their  own  wills — that  they  could  not  disobey  the  /efto*,  but  fulfil 
it ;  but  Elias  Hicks  does  disobey  it,  by  teaching  many  notions  which 
directly  contradict  its  sacred  testimony.  S.  Fisher  says,  if  any  man 
preach  any  other  gospel,  than  that  which  Paul  preached,  let  him  be 
accursed — yet  Elias  Hicks  does  teach  doctrines  entirely  different  and 
opposite  to  that  gospel  which  Paul  preached — and  "  contrary  to  the 
doctrine  which  the  saints  learned  of  old."  S.  Fisher  says,  that 
those  who  receive  and  obey  the  light,  and  abide  in  it,  cannot  trans- 
gress the  letter,  or  scriptures,  therefore  it  is  clear,  that  "  the  dan- 
gerous innovations"  of  Elias  Hicks,  are  positively  condemned  in  the 
rnost  solemn  manner,  by  the  very  authors  whom  the  compilers 
quote.  Another  point  of  difference,  is  the  existence  of  an  evil  Spi- 
rit, distinct  from  the  propensities  and  will  and  spirit  of  men, 
which  Elias  Hicks  has  long  notoriously  denied,  but  which  S.  Fisher 
here  asserts — From  all  which  it  is  fully  proved,  that  Elias  Hicks 
has  really  swerved  from  the  ancient  faith  of  the  Society,  and  is  pro- 
mulgating notions,  subversive  of  those  precious  testimonies  and  doc- 
trines, in  support  of  which,  our  worthy  predecessors  suffered  the 
loss  of  all  that  this  world  accounts  most  dear. 


227 


CHAPTER  XI. 

Observations  upon  the  Compilers'  Extracts  from  the  Writings  of  Richabc 

HUBBERTHORN. 

On  page  53,  of  the  pamphlet,  the  compilers  have  given  us  tw^o 
quotations,  from  the  works  of  this  author,  each  about  three  lines. 
They  are  parts  of  replies  to  the  objections  of  the  two  opponents, 
who  denied  the  doctrine  of  the  influence  of  the  Holy  Spirit,  and 
contended  that  the  Scriptures  were  the  only  rule  of  faith  and  life. 

The  first  is  from  his  answer  to  John  Stelham,  viz  : 

"Further,  he,  [John  Stelham,]  saith,  the  scriptures  are  a  rule 
above  the  saint's  light,  and  unto  it  ;  and  not  so,  their  light  above  the 
scriptures;"  to  which  R.  Hubberthorn  rejoins,"  this  is  confusion,  and 
he  knows  not  whereof  lie  affirms  ;  |C7^[for  the  Spirit  of  God  is  the 
"saint's  rule,  and  that  is  greater  than  the  scriptures,  and  the  rule 
'•  of  the  Spirit  of  God,  is  above  the  scripture  :]«h:^  but  such  as  John 
Stelham,  who  talks  of  scriptures  to  be  a  rule,  and  yet  acts  these 
things,  which  the  scriptures  declare  against,  are  but  found  in  deeper 
hypocrisy  ;  for  he  that  is  ruled  by  the  ^Spirit  of  Gody  walks  %tp  in  the 
fulfilling  of  Scripture." — Works,  page  142.  , 

It  was  well  for  the  compilers'  cause,  that  they  closed  their  quota- 
tion at  the  semicolon  ;  since  if  they  had  extended  it  but  a  few  lines 
further,  they  must  have  included  a  declaration  of  R.  Hubberthorn's, 
which  is  in  direct  opposition  to  Elias  Hicks.  If  "he  that  is  ruled 
by  the  Spirit  of  God,  walks  up,  in  the  fulfilling  of  Scripture,"  as 
this  author  says;  it  follows  that  such  as  do  not  fulfil,  but  reject  and 
deny  the  scriptures,  are  not  ruled  by  the  spirit  of  God.  Hence  we 
may  readily  see,  that  as  Elias  Hicks  does  reject  and  deny  the  testi- 
mony of  scripture,  as  relates  to  the  miraculous  conception,  divinity, 
and  propitiation,  ike.  of  Jesus  Christ,  he  cannot  be  in  unity  with  the 
faith  of  the  ancient  Quakers. 

The  next  quotation  is  from  the  same  treatise,  viz: 

"  Further,  he,  [J.  Stelham,]  saith,  |C?*['he  scripture  was  given  by 
"  the  spirit  for  a  rule  ;  this,  [says  R.  Hubberthorn,]  we  desire  a  proof 
"  of  by  plain  scripture,  and  till  then,  we  deny  it."]QOS — page  145. 

The  reader  will  see,  that  in  this  reply,  R.  Hubberthorn,  so  far 
from  denying  scripture,  lays  it  down  as  the  test  of  the  truth  or  er- 
ror, of  his  opponent's  assertion — which  is  certainly  making  it  a  stan- 
dard for  the  soundness  of  doctrine.  His  opponent  says, "  the  scripture 
was  given  by  the  spirit  for  a  rule." — R.  Hubberthorn  demands  proof 
of  it  by  plain  scripture,  and  until  he  produce  this,  denies  it.  The 
passage,  so  far  from  undervaluing  the  scriptures,  gives  them  a  \ery 
high  character,  and  commits  to  their  decision  the  question  in  dis- 
pute between  himself  and  his  opponents. 

To  infer  from  a  short  reply,  to  the  erroneous  assertion  of  an  oppo- 


228 

nent;  that  this  worthy  rnan  denied  the  authenticity  or  authority  of 
Holy  Scripture,  as  the  compilers  would  have  us  to  do,  from  their  quo- 
tations, would  be  an  act  of  great  injustice  to  him.  The  whole  tenor 
of  his  writings  directly  contradict  sucli  a  conclusion.  The  follow- 
ing may  be  sufficient  to  show  this.  Thomas  Winterton  made  the 
following  charge  against  the  Society,  viz  : 

"  That  noiv,  the  scripture  is  no  more  a  guide  for  us  to  walk  by, 
nor  nothing  without  them,  but  the  light  within  them,  and  he  that 
seeks  after  any  other  guide  but  that  within  him,  is  in  the  flesh  still." 
To  this  R.  Ilubberthorn  replies — 

"  Which  words  are  thy  own,  and  was  not  so  spoken,  by  any  of 
vs.  But  to  thee  I  say,  that  the  scripture,  which  did  foresee  that 
which  we  now  do  see,  ive  oicn  to  be  one  with  the  light,  which  was 
before  the  letter,  and  to  be  our  guide  in  the  way  of  truth  :  and  this 
guide  is  within  us;  but  by  the  scripture  letter,  without  thee,  thou 
neither  sees  nor  foresees  the  things  which  belong  to  eternal  life, 
which,  if  ever  any  come  to  see,  it  must  be  by  the  light  of  Christ 
within  them;  and  all  who  own  this  light,  and  with  it  is  guided,  can- 
7iot  deny  the  scriptures  which  was  spoken  forth  from  the  light  within.^'' 
Pages  7&,  77. 

This  short  quotation  speaks  a  direct  denial  and  condemnation  to 
the  dogmas  of  Elias  Hicks.  Since  R.  Hubberthorn  says  positively, 
that  all  ivho  own  and  are  guided  by  the  Light  of  Christ,  cannot  deny 
the  scriptures. 

On  page  117,  after  having  ansv/ered  a  number  of  erroneous  no- 
tions, advanced  by  John  Stelham,  and  proved  their  unsoundness  from 
scripture  authority,  Richard  Hubberthorn  adds,  "In  reading  of  this 
let  all  people  take  notice,  that  in  the  several  and  particular  heads  of 
John  Stelham's  book,  where  he  saith  he  hath  contradicted  us,  he  is 
proved  himself  to  contradict  the  scriptures  ;  and  so  far  as  he  contra- 
dicts the  scriptures,  in  those  particulars;  so  far,  he  may  say  he  con- 
tradicts us;  our  testimony  being  one  with  the  scriptures  in  those 
things." 

If  the  reader  will  take  the  pains  to  refer  to  Richard  Hubberthorn's 
works,  he  will  find  that  "  the  several  and  particular  heads  of  John 
Stelham's  book,"  comprehend  the  fundamental  doctrines  of  the 
Christian  faith,  in  regard  to  which  R.  Hubberthorn  says  that  the 
Quakers'  testimony  is  one  with  the  scriptures.  So  far,  then,  as  Elias 
Hicks  contradicts  the  scriptures,  which  he  does  in  many  of  the  pri- 
mary and  fundamental  articles  of  the  doctrine  of  Christ  and  his 
apostles,  so  far  he  contradicts  the  early  Quakers,  and  proves  that  he 
has  swerved  from  the  ancient  faith  of  the  society. 

In  a  discourse  which  R.  Hubberthorn  had  with  King  Charles  II. 
the  latter  asked  him — 

"  Hnv/  did  you  first  come  to  believe  the  scriptures  were  truth  ?" 

R.  H. — "  I  have  believed  the  scriptures,  from  a  child,  to  be  a  de- 
claration of  truth,  when  I  had  but  a  literal  knowledge,  natural  edu- 
cation, and  tradition  ;  but  nojv  I  know  the  scriptures  to  be  true,  by  the- 
manifestation  and  operation  of  the  spirit  of  God,  fulfilling  them  in 
me."— Page  271. 

Is  then  the  spirit  of  God  changed  ?    Or  doth  it  teach  now  contra- 


229 

ry  to  what  it  taught  in  the  time  of  Richard  Hubberthorn  ?  Or,  seeing 
God  is  unchangeable,  and  cannot  lie  ;  cannot  deny  what  he  has  once 
asserted,  is  it  not  clearly  evident,  that  those  who  plead  the  guidance 
of  the  spirit  of  truth,  for  their  denial  of  the  most  solemn  declara- 
tions of  Holy  Scripture,  are  under  delusion  and  error,  and  are  not 
led  by  that  spirit  of  truth  which  guides  into  all  truth  ? 

We  have  a  quotation  fiom  the  same  author,  inserted  on  pages  52, 
53,  of  their  pamphlet,  designed  to  convey  the  idea  that  the  early 
Quakers  denied  the  existence  of  any  other  heaven  or  hell,  than  what 
is  in  man  ;  which,  of  course,  the  compilers  must  consider  as  one  of 
the  tenets  of  Elias  Hicks.     The  quotation  is  as  follows : 

"  And  again,  as  concernir||g  hell,  Clapham  |i::j°'[saith,  that  men  are 
"  not  in  hell  while  they  are  upon  earth. 

"  Answer.- — The  prophet  said,  while  he  was  upon  earth,  thou  hast 
"  redeemed  my  soul  out  of  hell ;  and  Jonah  said,  out  of  the  belly  of 
"  hell,  cried  I  unto  thee,  and  so  the  believers' doctrine  was  contrary 
"  to  Clapham's  ;  for  they  knew  both  heaven  and  hell,  while  they  were 
"  upon  earth,  and  a  redeeming  out  of  the  one  into  the  other,  by  Jesi'.s 
"  CAmf. "]«Ci|— Works,  page  33. 

The  assertion  of  J.  Clapham,  and  the  reply  of  R.  Hubberthorn, 
furni-h  no  ground  whatever,  for  supposing  that  the  latter  denied  that 
heaven  was  a  place  of  eternal  rewaids  to  the  righteous,  and  hell  a 
place  where  the  impenitent  sinner  shall  endure  everlasting  torment, 
where  the  worm  dieth  not,  and  the  fire  is  not  quenched.  The  an- 
swer is  no  more  than  an  assertion,  that  the  Royal  Psalmist,  and  the 
prophet  Jonah,  experienced  a  foretaste,  while  here  on  earth,  of  the 
terrors  and  woe  of  that  interminable  punishment  prepared  for  the 
wicked  hereafter.  But  this  does  not  imply  that  there  is  no  future 
state  or  place,  where  just  retribution  will  be  rendered  to  every  man, 
according  to  his  deeds.  Richard  Hubberthorn  has  sufficiently  denied 
the  construction  which  the  compilers  would  put  upon  his  words,  in 
his  reply  to  J.  Clapham,  who  alleged  the  same  false  charge  against 
him,  viz : 

"  And  whereas  many  other  accusations  are  charged  upon  u^false- 
lif,  for  the  name  of  Christ,  by  the  priest ;  yet  seeing  Christ,  the  true 
Prophet,  hath  said  it  should  be  so,  because  they  know  not  the  Father, 
nor  Him  who  haUi  pnlightoned  every  one  that  cometh  into  the  world  ; 
therefore,  can  we  bear  all  )hiii(j'^,  being  manifest  un'o  God,  and  to  all 
men,  to  be  witnesses  of  those  things  which  he  saith  we  deny. 

"  His  accusations  are  these,  that  we  deny  the  resurrection  of  the 
body,  the  last  judgment,  heavtn  and  hell,  are  enemies  to  all  the  ordi- 
nances of  Christ,  are  not  true  morlifiecl  persons,  and  our  doctrine 
tendeth  not  to  destroy  sin  ;  that  we  are  the  common  sink  of  all  her- 
esies and  enemies  to  civility  and  good  manners. 

"  Answer — Our  doctrine  is  the  same  as  is  testified  of  in  the  scrip- 
ture of  truth  ;  and  where  it  is  received,  remission  of  sins  is  received  ; 
it  being  the  same  that  our  example,  the  First  Born  amongst  many 
brethren,  the  First  Begotten  from  the  dead,  preached,  which  gospel 
we  preach  to  every  creature;  which  gospel  is  the  power  of  God,  and 
where  it  is  received  doth  both  destroy  sin,  and  sanctify  them  through- 
out  in  body,  soul,  and  spirit,  and  by  it,  is  the  members  which  arc 


280 

upon  the  earU),  iiioitificd:  for  this  is  the  power  that  raised  up  Jesua 
from  the  dead,  and  doth  also  quicken  our  mortal  bodies,  by  his  Spirit, 
that  dwelleth  in  us,  in  wliich  the  scripture  is  witnessed,  which  was  a 
treatise  of  those  things  which  was  known  and  surely  believed  amongst 
the  saints;  and  which  saith,  they  that  are  asleep  in  the  dust  of  the 
earth,  shall  rise,  some  to  everlasting  life,  and  some  to  everlasting 
shame  and  contempt:  and  from  the  true  foundation,  witnessing  these 
doctrines,  which  the  apostles  did  not  lay  again  the  foundation  of; 
repentance  from  dead  works,  and  faith  towards  God,  of  the  doctrine 
of  baptisms,  and  laying  on  of  hands,  and  of  the  resurrection  from  the 
dead,  and  of  eternal  judgment,  Heb.  vi.  12,  for  we,  having  learned 
what  it  is  to  be  baptized  for  the  dead,  ^ny  such  as  say  there  is  no 
resurrection  of  the  dead  ;  the  first  fruits  of  this  resurrection  is  Christ, 
1  Cor.  XV.  22,  of  which  they  that  are  of  Christ,  are  witnesses  of  these 
things,  and  they  come  to  know  each  seed  in  the  light,  through  the 
figures,  and  through  the  parables." — Pages  39,  40. 

He  then  proceeds  to  speak  more  at  large,  upon  the  subject  of  the 
resurrection,  and  in  conclusion  declares,  that  by  the  Spirit  of  the 
Lord,  the  Quakers  have  received  the  knowledge,  and  are  made  wit- 
nesses of  those  things  which  the  prophets  and  apostles  of  Jesus  Christ 
testified  of  in  the  scriptures,  whatever  envious  opposers  may  say  to 
the  contrary.  It  is  obvious  from  the  above  quotation,  that  Richard 
Hubberthorn  was  far  from  denying  a  day  of  eternal  judgment,  or 
that  heaven  and  hell  were  places  in  which  the  righteous  enjoyed  ev- 
erlasting rewards,  and  the  wicked  endless  woe  and  misery;  since, 
when  he  was  charged  with  holding  such  sentiments,  he  declares  it  to 
be  false,  and  asserts  that  the  doctrine  of  the  Quakers  is  the  same  as 
is  testified  of  in  the  Holy  Scriptures.  It  follows  therefore,  that 
whatever  doctrines  are  not  coincident  with  the  testimony  of  Holy 
Scripture,  are  not  those  held  by  the  primitive  friends. 

Among  the  numerous  calumnies  which  George  Keith  heaped  upon 
the  Quakers,  after  he  had  apostatised  from  their  christian  principles, 
we  find  the  very  same,  as  the  compilers  would  have  us  to  infer  from 
their  extract  from  Richard  Hubberthorn.  George  Keith  says  "  They 
deny  any  other  heaven  or  hell  than  what  is  ivithin  men,  calling  all 
other  Mahometanism."  To  this,  the  authors  of  the  Serious  Examina- 
tion reply — 

"This  is  also  unfairly  stated:  For  though  both  heaven  and  hell 
may  in  some  sense  and  degree,  be  in  men  ;  that  is,  a  degree  of  heaven 
or  heavenly  places,  in  the  righteous,  in  Christ  Jesus;  and  some  de- 
gree of  hell,  terrors,  tribulation  and  anguish  in  the  wicked,  even  in 
this  life :  yet  heaven  [is]  not  wholly  within  one,  nor  hell  tvholly  with' 
in  the  the  other,  in  this  life,  but  an  earnest  thereof;  for  heaven  is  both 
within  a7id  icithout,  and  so  is  hell;  yet  both  are  discovered  within, 
before  fully  entered  into ;  both  the  joy  of  the  one,  and  unto  many,  the 
terrors  of  the  other:  And  how  can  treacherous  Judases,  and  envious 
apostates,  escape  the  damnation  thereof?  'Tis  certain  that  the  chil- 
dren of  the  light  and  of  the  day,  have  no  utter  darkness,  (where 
hell  is,)  within  them,  they  being  delivered  out  of  the  kingdom  of 
darkness,  into  the  kingdom  of  the  dear  Son  of  God," — Serious  Ex- 
amination, pages  71,  72, 


231 


CHAPTER  XII. 

Remarks  upon  the  quotations  from  the  works  of  William  Dewsbvht. 

The  compilers  have  inserted  upon  page  53  of  their  pamphlet,  a 
short  quotation,  of  about  three  lines,  from  the  works  of  William 
Devvsbury,  designed  to  convey  the  idea,  that  this  worthy  man,  had 
a  light  esteem  of  the  sacred  volume.  They  have  made  the  extract 
'.vith  great  unfairness  as  will  be  seen  from  the  following  quotation. 
The  part  which  they  have  selected,  is  enclosed  in  brackets  as  usuaL 

"  And  this  I  declare  to  all  the  inhabitants  in  England,  and  all  that 
dwell  upon  the  earth,  that  God  alone  is  the  teacher  of  his  people, 
and  hath  given  to  every  one  a  measure  of  grace,  which  is  the  light 
that  comes  from  Christ,  that  checks  and  reproves  for  sin,  in  the  se- 
crets of  the  heart  and  conscience  ;  and  all  that  wait  in  that  light  which 
comes  from  Christy  (which  is  the  free  grace  of  God,)  for  the  power  of 
Jesus  Christ  to  destroy  sin,  and  to  guide  them  in  obedience  to  the  light, 
so  shall  they  come  to  know  the  only  true  God,  and  Father  of  light 
in  Christ  Jesus,  who  is  the  way  to  him:  iCT'QAnd  this  I  witness  to 
<'  all  the  sons  of  men,  that  the  knowledge  of  eternal  life,  I  came  not 
"  to,  by  the  letter  of  the  scripture,  nor  hearing  men  speak  of  the  name 
*'  of  God  ;]cd  -f  came  to  the  true  knowledge  of  the  scripture,  and 
the  eternal  rest,  (they  testify  it  in  Christ,)  by  the  inspiration  of  the 
spirit  of  Jesus  Christ,  the  Lion  of  the  tribe  of  Judah,  who  alone  is 
found  worthy  to  open  the  seals  of  the  book;  and  I  witness,  none  else 
can,  for  he  alone  opened  the  seals  of  the  book  in  me,  and  sealed  it  up 
to  my  soul,  by  the  testimony  of  his  own  spirit,  according  to  his  own 
promise,  1  will  bind  up  the  testimony,  and  seal  the  law  amongst  my 
disciples ;  and  I  will  write  my  law  in  their  hearts,  and  put  my  spirit 
in  their  inward  parts,  and  they  shall  not  depart  from  me;  neither 
shall  they  need  to  teach  every  man  his  neighbour,  and  every  man 
his  brother,  for  all  shall  know  me  from  the  least  of  them  to  the  great- 
est, for  I  will  be  merciful  to  their  unrighteousness,  and  their  sins 
and  iniquities  will  I  remember  no  more,  and  all  my  children  shall  be 
taught  of  me,  isaith  the  Lord  God,  and  great  shall  be  the  peace  of 
my  children;  and  this  here  declared,  the  scriptures  witness,  and  J 
ivitness  the  scriptures  fulfilled  in  me;  praises,  praises,  hallelujah 
and  eternal  praises,  be  unto  the  Lord  God  Almighty,  who  hath 
Taken  unto  thee  thy  great  power  to  sit  upon  thy  throne,  and  to  the 
\ J AMP>  forever  more." — pages  54,  55. 

The  extract  made  by  the  compilers  closes  at  a  semicolon,  where 
William  Dewsbury  is  declaring  that  he  came  to  the  true  knowledge 
v>f  the  scriptures,  and  the  eternal  rest,  which  the  scriptures  testify 


232 

of,  by  tlie  inspiration  of  the  Spirit  of  Jesus  Christ.  There  is  suffi- 
cient in  the  paragraph  we  have  quoted,  to  show,  how  far  he  was 
from  undervaluing  the  sacred  volume  ;  but  the  following  declaration 
is  so  very  forcible,  and  applies  with  such  precision  to  the  present  sub- 
ject, that  we  think  proper  to  insert  it.  It  is  taken  from  an  essay,  en- 
titled "  Christ  Exalted,  &c. ;"  in  which  William  Dewsbury  refuted 
a  number  of  false  accusations,  preferred  against  the  Quakers  by  John 
Timson,  and  also  answers  several  questions,  among  which  is  the  fol- 
lowing : — 

"  Whether  any  other  revelations  and  observations,  not  to  he  found 
in  the  scripture^  be  binding  to  the  consciences  of  those  persons,  that 
have  the  benefit  of  the  scripture ;  or  whether  such  revelation,  or 
dictates  within  a  man's  heart  and  soul,  be  as  binding  to  the  con- 
science,  and  to  be  urged  to  a  man's  self,  or  others,  as  the  scrip- 
tures are  ? 

"  Answer,  The  Revelations  of  Jesus  Christ,  is  according 
TO  Scripture,  which  revelation  hinds  up  the  testimony,  and  seals 
the  law,  in  the  hearts  of  his  disciples ;  and  ivhat  dictates,  is  in  the 
conscience  or  hfart  of  man,  contrary  to  the  law  and  testimony,  is  not 
to  be  regarded,  hid  disoivned  and  judged,  with  the  Light  which 
comes  from  Christ,  the  Saints'  Life,  who  guides  them  in  a  pure  life 
and  holy  conversation,  according  to  Scripture — Isaiah  viii.  20.'* 
— Works,  pages  148,  149. 

This  query  and  answer  is  a  most  triumphant  refutation  of  all  the 
pretensions  of  Elias  Hicks  and  his,  friends,  to  coincidence  in  doc- 
trine with  the  early  Quakers.  William  Dewsbury  declares  that 
the  revelations  of  Jesus  Christ  are  according  to  scripture — it  follows 
that  what  is  not  according  to  scripture,  is  not  the  revelation  of  Jesus 
Christ,  but  a  delusion.  Again  he  says,  that  whatever  dictates,  in  the 
heart  and  conscience  of  man,  are  contrary  to  scripture ;  they  are  not 
to  be  regarded,  but  disoivned  and  judged,  by  the  Light  which  comes 
from  Christ.  Now  as  the  doctrines  of  Elias  Hicks  are  not  accord- 
ing to  scripture — they  cannot  be  the  revelations  of  Jesus  Christ ; 
and  as  they  contradict  and  deny  the  testimony  of  the  scriptures  of 
truth,  they  ought  not  to  be  regarded  or  followed;  but  are  condemn- 
ed by  that  light  which  comes  from  Jesus  Christ,  and  which  accord- 
ing to  William  Dewsbury,  always  leads  its  followers  into  a  life  and 
conversation  ivhich  accords  with  the  testimony  of  the  sacred  volume. 
Thus  we  see  that  the  very  authors  whom  the  compilers  have  addu- 
ced, as  authority  for  the  innovations  and  unsound  doctrines  of  Eli- 
as Hicks,  judge  and  condemn  him,  in  the  most  decisive  and  positive 
manner,  as  one  who  has  gone  from  the  leadings  of  the  Holy  Spirit, 
and  wandered  into  the  mazes  of  error  and  «l(»ubt. 

Page  66  of  the  pamphlet  has  a  quotation  from  William  Dewsbury, 
which  the  compilers  have,  as  usual,  mutilated.  AVe  shall  insert  the 
whole  paragraph,  and  enclose  their  extract  in  brackets  with  a  hand. 
It  is  from  the  reply  to  John  Timson,  viz : — 

"  The  sixth  false  accusation  ;  thou  sayest  we  boast  that  we  are  as 
^rfect  as  Christ  that  died  at  Jerusalem. 

"  Reply — Thy  charge  is  false,  boasting  we  deny,  or  any  perfec- 
tion that  is  of  self;  |Ci°'[our  righteousness,  without  Christ,  is  as  a 


233 

"  filthy  rag,  and  a  menstruous  cloth  ;  Christ  our  righteousness,  who 
"  is  the  true  light  that  lighteth  every  one  that  comes  into  the  world, 
**  John  i.  9,  we  witness  him  the  same  Christ  as  was  in  that  body  that 
"  suffered  at  Jerusalem ;  and  every  one  of  the  children  of  light  in 
"  the  measure  of  growth  in  Him,  the  same  mind  is  in  them,  that  was 
"  in  Christ  Jesus,  Phil.  ii.  S]..:^::^  who  is  the  brightness  of  the  Fa- 
ther's glory,  Heb.  i.  3."— -Works,  p.  120. 

This  answer,  furnishes  us  with  an  acknowledgment  of  several  im- 
portant points  of  christian  doctrine.  It  appears  from  it,  that  the 
early  Quakers  denied  as  false,  the  accusation  of  professing  them- 
selves as  perfect  as  Jesus  Christ.  Elias  Hicks  maintains,  that  by 
faithfulness  we  may  attain  to  as  great  a  degree  of  righteousness  as 
he  did.  The  Quakers  believed  that  their  own  righteousness,  was  of 
no  value,  without  Christ — 'and  that  Christ  was  their  righteousness; 
but  Elias  Hicks  condemns  this  doctrine  of  being  made  righteous  by 
the  righteousness  of  Christ.  The  Quakers  declared  they  witness- 
ed, that  he  who  enlightened  them  by  his  Spirit,  was  the  same  Lord 
Jesus  Christ,  who  died  at  Jerusalem,  and  that  the  children  of  this 
Holy  Light,  according  to  their  measures  of  growth,  were  in  Him, 
who  is  the  brightness  of  the  Father's  glory. 

It  seems  difficult  to  conjecture  for  what  purpose  the  compilers 
have  selected  this  extract,  since  it  is  so  far  from  according  with  the 
doctrines  which  they  wish  to  support,  that  it  is  directly  contrary  to 
them.  It  is,  however,  by  no  means  so  difficult  to  see  why  they  have 
cut  oft'  the  last  eight  words  of  the  paragraph,  and  closed  at  a  com- 
ma. It  is  a  true  saying,  that  a  straw  will  show  which  way  the  wind 
blows  ;  and  small  as  the  omission  seems,  it  clearly  evinces  how  wil- 
ling they  are  to  suppress  those  parts  of  sentences,  where  the  Divi- 
nity of  the  Saviour  is  recognised.  Justice  to  the  religious  senti- 
ments of  W.  Dewsbury,  should  have  induced  them  to  exhibit  that 
part,  since  he  quotes  from  and  refers  to,  a  part  of  the  scriptures 
where  the  Godhead  and  glorious  attributes  of  our  Lord  and  Sa- 
viour Jesus  Christ,  are  set  forth  in  the  most  unequivocal  language. 

Immediately  following  the  paragraph  last  quoted,  we  have  an- 
other accusation  and  reply,  viz. 

"The  seventh  false  accusation;  thou  sayest,  we  say  that  he  that 
trusts  in  Christ,  that  died  at  Jerusalem,  for  salvation,  shall  be  de- 
ceived." 

Reply. — "  This  charge  is  false  as  the  other,  in  the  presence  of 
God,  we  witness  against  Ihee  ;  no  other  Christ  we  bear  testimony  oJ\ 
to  be  the  salvation  of  lost  man  and  woman,  but  that  Christ,  accord- 
ing to  scripture  testimony,  wlio  was  born  of  the  Virgin,  and  made  a 
good  confusion  before  Pilate,  and  suffered  at  Jerusalem^  and  rosn 
again  the  third  day,  and  ascended  into  heaven,  and  sitteth  at  the  right 
hand  of  God;  and  this  Christ  we  witness  the  true  light,  who  lighteth 
every  one  that  comes  into  the  world,  and  saith,  I  stand  at  the  door 
and  knock  ;  who  opens,  I  will  come  into  him,  and  sup  with  him,  and 
he  with  me  ;  Rev.  iii.  20.  and  we  witness  him  faithful :  and  as  many 
as  receive  him,  to  them  he  gives  power  to  become  the  sons  of  God  ; 
and  this  is  the  condemnation  of  all,  because  they  believe  not  in  thai, 
John  xii."— Pages  120, 121. 


234 


CHAPTER  Xni. 

Observations  upon  the  Quotation  from  the  Journal  of  Richaed  Davies. 

The  compilers  of  the  pamphlet  have  extracted  a  paragraph  from 
the  Journal  of  Richard  Davies,  in  whicli  he  recites  an  opinion  deliver- 
ed by  an  Independent  preacher,  at  a  meeting  where  R.  Davies  was 
present;  which  was,  that  the  time  would  come,  when  there  would  be 
no  need  of  the  scripture,  any  more  than  another  book:  this  senti- 
ment very  much  stumbled  R.  Davies,  who  queried  with  him,  when  that 
time  would  be  ;  to  which  the  preacher  replied,  when  the  Lord  would 
make  a  new  covenant  with  his  people,  as  is  foretold  in  Jeremiah  xxxi. 
23,  34,  which  contains  the  prophecy  respecting  the  diffusion  of  the 
Holy  Spirit.  It  will  be  sufficient  for  us  to  remark  that  Richard  Da- 
vies was  not  in  profession  with  the  Society  of  Friends  at  that  time, 
nor  until  two  years  after;  and  the  opinion  of  an  Independent  teacher 
is  no  authority  for  the  doctrine  of  primitive  Friends. 

The  high  estimation  in  which  Richard  Davies  held  the  sacred  vo- 
lume, may  be  seen  by  any  one  who  will  peruse  the  work  from  which 
the  extract  is  made.  His  religious  education  had  been  among  a  peo- 
ple whose  entire  dependence  for  instruction  in  the  way  of  righteous- 
ness, was  placed  upon  the  Holy  Scriptures,  and  the  teaching  of  their 
ministers ;  for  they  did  not  believe  in  the  immediate  influence  of 
the  Holy  Spirit,  as  that  Comforter,  which  was  to  lead  the  followers 
of  Jesus  Christ  into  all  truth,  and  to  bring  all  things  to  their  remem- 
brance. 

His  mind  having  been  awakened  to  a  lively  concern  relative  to  the 
great  work  of  salvation,  and  being  earnestly  engaged  in  seeking  after 
the  knowledge  of  those  things  which  belonged  to  his  soul's  peace,  he 
found  the  insufficiency  of  all  those  means,  which  he  had  formerly  de- 
pended upon,  as  the  only  medium  of  right  instruction.  In  this  state, 
it  pleased  the  Lord  to  reveal  himself  to  him,  by  his  Holy  Spirit,  and 
to  give  him  a  clear  sight  of  the  inward  work  of  regeneration  ;  and 
by  yielding  in  obedience  to  the  manifestations  of  divine  light,  he  was 
brought  to  see,  that  although  a  mere  literal  acquaintance  with  the 
sacred  volume  could  not  save  the  soul,  yet  when  it  was  opened  by 
that  Holy  Spirit,  under  whose  divine  inspiration  and  direction  it  was 
written,  it  was  not  only  profitable  for  doctrine,  correction,  reproof, 
and  instruction  in  righteousness,  but  through  faith,  which  is  in  Christ 
Jesus,  able  to  make  wise  unto  salvation.     He  thus  writes — 

"I,  with  many  more,  was  under  that  mistake  that  the  Jews  were 
in,  who  thought  they  might  have  Eternal  Life  in  the  Scriptures; 
Christ  saith,  John  v.  39,  Search,  or  ye  search  the  scriptures,  for  in 
them  ye  think  ye  have  Eternal  Life,  and  they  are  they  which  testify 
of  me,  and  ye  will  not  come  to  me  that  ye  might  have  life.  As  he 
is  the  life,  so  he  is  the  way  to  the  Father;  I  am  the  way,  and  the  truth. 


235 

and  the  life  :  no  man  cometh  unto  the  Father  but  hi/  me.  John  xiv.  6. 
As  for  the  scriptures,  I  was  a  great  lover,  and  a  great  reader  of 
them,  and  took  great  pleasure  in  searching  of  them,  thinking  thai 
would  make  me  wise  unto  salvation,  as  Paul  said  to  Timothy,  and 
that  from  a  child  thou  hast  known  the  scriptures,  ivhich  are  able  to 
make  thee  wise  unto  salvation,  through  faith,  ivhich  is  in  Christ  Je- 
sus. 2  Tinf.  ill.  15.  This  main  thing  was  wanting,  the  true  and  sav- 
ing faith,  which  is  the  gift  of  God.  It  is  by  grace  we  are  saved, 
through  faith,  not  of  ourselves,  it  is  the  gift  of  God.  Ephes.  ii.  8. 
So  it  is  the  grace  of  God  that  b'ings  salvation,  and  not  the  bare  his- 
torical knowledge  of  the  scriptures. 

"  Too  many  take  a  great  deal  of  pride  in  a  literal  knowledge  of 
them;  some  for  their  gain  and  profit ;  others  take  pleasure  in  them, 
by  wresting  them  to  vindicate  their  false  and  erroneous  opinions.,  that 
gender  to  strife  and  contention,  and  take  litde  or  no  notice  of 
that  meek,  holy,  and  lovely  spirit  of  life,  that  gave  them,  forth,  for 
they  are  of  no  private  interpretation  ;  but  holy  men  of  God  spake 
them,  as  they  were  moved  by  the  Holy  Ghost.  2  Pet.  i.  £0,  21. 

"  Men  may  liave  a  great  literal  knowledge  of  the  scriptures,  and 
yet  remain  in  error,  because  they  know  them  not  as  they  ought  to  do, 
nor  the  power  that  was  in  the  holy  men  that  gave  them  forth;  so  I 
may  say,  as  Christ  said  to  the  Jews,  You  err,  not  knowing  the  scrip- 
tures, nor  the  power  of  God.  Matt.  xxii.  29.  So  that  which  gives 
the  true  knowledge  of  God,  and  a  right  understanding  of  the  scrip- 
tures, is  the  power  of  God;  and  I  may  say  with  the  apostle,  'For 
God,  who  commanded  the  light  to  shine  out  of  darkness,  hath  shined. 
in  our  hearts,  to  give  the  light  of  the  knowledge  of  the  glory  of  God, 
in  the  face  of  .Testis  Christ,  2  Corin.  iv.  6.  And  as  men  and  women 
come  to  mind  this  light,  that  is,  the  Spirit  of  God,  and  to  obey  it,  they 
shall  come  to  the  comfort  of  the  Scriptures,  as  the  same  apostle  says, 
"  For  whatsoever  things  ivere  ivritten  aforetime  v)ere  written  for  our 
learning,  that  we  through  patience,  and  comfort  of  the  Scriptures, 
might  have  hope,  Rom.  xv.  4, 

"  And  being  under  a  serious  consideration  of  what  I  read  in  the 
Scripture,  believing  the  Spirit  of  the  Lord  to  be  the  interpreter 
thereof,  those  great  mysteries,  that  were  hid  from  ages  and  gene- 
raiions,  ajul  are  hid  now  in  this  our  age  from  many,  are  come  to  be 
revealed  by  the  Spirit  of  God  ;  and  if  they  would  have  comfort  in 
reading  the  Scriptures,  they  must  wait  in  that  7Wfase<re  of  the  spirit, 
which  God  hath  given  them,  which  is  the  only  key  that  opens  them 
to  the  understanding  of  those,  that  are  truly  conscientious  in  the 
reading  of  them  ;  and  though  I  read  them  formerly,  as  many  do 
now,  without  a  true  sense  and  a  due  consideration,  yet  notv  lean  bless 
God  for  them,  and  have  a  great  comfort  in  the  reading  of  them;  they 
bein^  no  more  as  a  sealed  book  unto  me,  and  many  more  who  wait 
for  the  assistance  of  God's  hol}^  Spirit,  in  all  their  duties  and  per- 
formances, that  the  Lord  requires  of  them,  for  without  him  we 
know  that  we  can  do  nothing  that  is  pleasing  unto  him:  though 
formerly  we  ran,  in  our  own  time  and  wills,  to  preach  and  pray, 
not  having  such  a  due  regard  to  the  leading  and  moving  of  the  Spirit 
of  the  Lord;  yet  I  bless  God  it  is  not  so  now." — Pages  12,  13,  14. 


2S& 

Thus  this  worthy  man,  instead  of  lessening  the  true  value  of  the 
inspired  writings,  gives  them  a  very  exalted  character,  as  proceed- 
ing from  the  immediate  revelation  of  the  Holy  Ghost,  and  when 
read  under  its  guidance,  proving  a  comfort  and  encouragement  to 
the  humble  christian ;  for  which  inestimable  blessing  he  could  truly 
bless  God. 


231 


CHAPTER  XIV. 

Quotations  from  Robert  Barciax's  Apology. 

Among  the  many  amiable  and  pious  characters,  which  adorned 
the  Society  of  Friends,  in  the  period  of  its  infancy,  and  who  were 
eminently  useful  under  the  divine  blessing,  in  promoting  a  know- 
ledge of  those  precious  truths,  which  were  then  peculiar  to  the  Qua- 
kers, there  were  few  more  honourably  distinguished  than  Robert 
Barclay. 

His  extensive  natural  endowments,  had  been  cultivated  and  im- 
proved by  a  liberal  education ;  and  very  early  in  life,  he  yielded  to 
the  secret,  though  powerful  influences  of  heavenly  grace,  by  which 
they  were  sanctified,  and  prepared  for  extraordinary  service,  in 
the  glorious  cause  of  the  Gospel  of  our  Lord  and  Saviour  Jesus 
Christ.  He  joined  in  religious  communion  with  the  Society  of 
Friends  about  the  year  I667,  when  in  the  19th  year  of  his  age  ; 
and  a  gift  of  the  gospel  ministry  being  committed  to  his  trust,  he 
was  for  many  years  actively  engaged  in  the  exercise  of  it,  as  well 
as  in  writing  in  defence  of  the  principles  and  practices,  of  the  So 
ciety  of  which  he  was  a  member.  He  suffered  much  for  his  I'eligion.. 
being  frequently  imprisoned  and  otherwise  cruelly  persecuted,  but 
he  endured  all  with  christian  patience  and  resignation,  esteeming  it 
all  joy  to  be  accounted  worthy  to  suffer  for  his  crucified  Lord  and 
Saviour. — He  died  in  1690,  in  the  42d  year  of  his  age. 

Robert  Barclay  was  the  author  of  a  number  of  valuable  works. 
His  Apology  for  the  true  Christian  Divinity,  &c.  and  his  Catechism 
and  Confession  of  Faith,  are  doctrinal  treatises  of  the  highest  autho- 
iity,  both  among  ancient  and  modern  Friends.  The  Apology  is  in- 
deed, the  most  comprehensive  and  complete  exposition  and  defence 
of  the  christian  faith  of  the  Quakers,  and  the  grounds  upon  which 
they  dissent  from  other  denominations  of  religious  professors, 
which  has  ever  been  published.  To  show  the  high  esteem  in  which 
it  was  held  by  the  founders  of  the  Society,  we  shall  quote  a  part  of 
the  excellent  preface  to  his  works,  written  by  William  Penn,  viz. 

"  I  am  now  come  to  his  elaborate  apology,  published  in  1675, 
entitled, ''  An  Apology  for  the  true  Christian  Divinity,  as  the  same 
is  held  forth  and  preached  by  the  people  called  in  scorn  Quakers, 
&c.  dedicated  to  King  Charles  the  Second."  It  was  the  most  com- 
prehcmive  of  all  his  pieces,  published  in  Latin,  Dutch  and  English, 
and  at  least  twice  printed  in  our  own  tongue.  It  came  out  at  the 
close  of  a  long  and  sharp  engagement  between  us,  of  this  kingdom, 
and  a  confederacy  of  adversaries  of  almost  all  persuasions.  It  was 
his  happiness  both  to  live  in  a  more  retired  corner,  and  to  enjoy  at  that 
time,  a  space  of  quiet  above  his  brethien  :  which,  with  the  conside 


338 

ration  of  their  three  or  four  years  toil,  and  a  sense  of  service  in 
himself,  put  him  upon  undertaking  and  publishing  this  discourse, 
as  an  essay  towards  the  prevention  of  future  controversy.  It  first  lays 
down,  our  avowed  principles  of  belief  and  practice,  distinguished 
from  what  our  enemies  are  pleased  to  say  in  our  names,  who  by  ma- 
king us  erroneous,  give  themselves  the  easier  task  to  confute  us ; 
and  then  triumph.  After  he  has  stated  our  principles,  he  has  put 
the  objections  which  he  had  collected  out  of  our  adversaries'  books, 
or  that  he  did  apprehend  might  be  made,  to  those  principles  ;  and 
answers  them :  and  lastly  cites  divers  authors,  both  ancient  and 
modern,  especially  some  of  the  primitive  ages,  for  further  illustra- 
tion, and  confirmation  of  our  said  belief  and  practice. 

"The  method  and  style  of  the  book,  may  be  somewhat  singular, 
and  like  a  scholar;  for  we  make  that  sort  of  learning  no  part  of  our 
divine  science.  But  that  was  not  to  show  himself,  but  out  of  his 
tenderness  to  scholars,  and  as  far  as  this  simplicity  and  purity  of  the 
truth  would  permit,  in  condescension  to  their  education,  and  way  of 
treating  of  tliose  points,  herein  handled  ;  observing  the  Apostle's  ex- 
ample of  becoming  all  unto  all,  (where  there  was  nothing  in  himself 
to  forbid  it,)  that  he  might  win  some.  In  fine,i/te  hook  says  so  muck 
for  us,  and  itself  too,  that  I  need  say  the  less ;  but  recommend  it  to 
thy  serious  perusal,  reader,  as  that  which  may  be  instrumental,  with 
God's  blessing,  to  inform  thy  understanding,  confirm  thy  belief, 
and  comfort  thy  mind,  about  the  excellent  things  of  God's  kingdom. 
To  be  sure,  thou  wilt  meet  with  the  abused  and  disguised  Quaker,  in 
his  own  shape,  complexion,  and  proper  dress  :  so  that  if  thou  art  not 
one  of  them,  thou  needest  not  longer  follow  common  fame  or  pre- 
judice, against  a  people,  though  afflicted  from  the  first,  yet  not  for- 
saken, to  this  day :  Ever  blessed,  be  the  name  of  the  most  High  God, 
for  he  is  good,  for  his  mercy  endures  forever." — Preface,  pages  21, 23. 
To  this  preface,  is  added  the  following  testimony,  viz : 
"  According  to  that  true  and  sincere  love  in  the  Lord,  which  we 
had  to  our  dear  brother,  Robert  Barclay,  and  christian  respect  which 
lives  in  us,  to  his  blessed  memory,  and  our  real  esteem  and  value  of 
his  faithful  testimony,greatindustry,  and  labour  of  love,  for  promoting 
the  ever  living  truth  as  it  is  in  Christ,  in  his  day  and  time:  We, 
whose  names  are  under-written,  do  sincerely  oum,  and  have  satis- 
faction and  unity  in  truth,  with  this  foregoing  preface  and  relation,  in 
the  behalf  of  him,  the  said  Robert  Barclay,  and  his  great  and  memor- 
able service,  labours,  and  travels,  in  the  gospel  of  our  Lord  and  Sa- 
viour Jesus  Christ;  to  whom,  be  the  glory  and  dominion  for  ever! 

"  George  Whitehead,  Patrick  Livingston,  Alexander  Seaton, 
Benjamin  Antrobus,  Francis  Stamper,  John  Vaughton,  and  John 
Field. 

"  London,  15th  of  7th  mo.  1691." 
George  Fox  in  his  testimony  concerning  him,  says  : 
"  A  testimony,  concerning  our  dear  brother  in  the  Lord,  Robert 
Barclay,  who  was  a  wise  and  faithful  minister  of  Christ,  and  writ 
many  precious  books,  in  the  defence  of  the  truth  in  English  and  Latin, 
and  after  translated  into  French  and  Dutch.  He  was  a  scholar,  and 
a  man  of  great  parts,  and  underwent  many  calumnies,  slanders  and 


239 

reproaches  and  sufferings  for  the  name  of  Christ;  but  the  Lord  gave 
him  power  over  them  all." 

William  Penn,  in  his  "  testimony  to  the  memory  of  R.  Barclay," 
has  these  observations — 

"  He  was  much  exercised  in  controversy,  from  the  many  contradict 
tions  that  fell  upon  the  truth,  and  upon  him  for  its  sake,  in  his  own 
country  chietlj,  in  which  he  ever  acquitted  himself  with  honour  to  the 
truth;  particuiarlif  by  his  ayolgy  for  the  christiar.  divinty  professed 
by  the  people  called  Quakers,  which  contains  a  collection  of  our  prhi' 
ciples^onr  enemies'  objections,  and  our  answers,  augmented  and  il- 
lustrated, closely  and  amply,  with  many  authorities  for  confirmation. 
Also  his  book  of  church  government,  distinguishing  between  tyran- 
ny and  anarchy,  imposition  and  lawlessness,  occasioned  by  the  scru- 
ples of  some,  and  partialities  of  others,  that  had  a  tendency  to  a  di- 
vision among  us  :  They  are  standing  books  of  sound  judgment,  and 
good  service  to  the  truth  and  church  of  God.  JVor  must  his  Scripture 
Catechism  be  forgotten,  in  that  it  opens  the  mind  of  truth, upon  points 
of  doctrine,  in  tfie  words  of  the  Holy  Ghost;  excluding  all  human 
glosses  or  interpretation  ;  which  is  an  easy,  safe,  and  peaceable  me- 
thod, the  tendency  of  it,  being,  to  silence,  and  commend  the  curiosity 
of  man  to  the  text,  which  all  own  ;  and  there  leave  controversy, 
as  the  best  method  to  unity  and  peace,  next  that  of  the  spirit  itself. 
And  indeed,  it  was  exactly  suitable  to  bis  own  disposition,  that  pre- 
ferred truth  before  victory,  and  peace  and  unity,  before  niceties,  and 
a  good  life  before  worldly  learning." 

Patrick  Livingston,  says  of  him  : 

"  Both  as  to  the  inward  and  outward,  he  was  a  blameless  man  in 
his  conversation  ;  and  he  was  both  solid,  sound,  and  comprehensive 
in  his  writings.  And  as  for  his  doctrine  he  was  plain  and  clear  to 
the  meanest  capacity,  discreet  and  obliging  therein." 

Andrew  Jaffray,  makes  these  remarks  : 

"He  was  a  man  that  laid  out  himself  in  the  ability  of  the  large 
understanding  given  him,  to  set  forth  the  beauty,  and  i)  fallibility  of 
the  grounds,  and  excellent  principles  of  truth, and  to  open  and  prove 
the  same  over  all  opposition  of  gainsaijers,  to  the  reaching  of  the 
understanding  of  many  of  the  great  and  learned  of  the  world,  both 
at  home  and  abroad,  and  to  the  begetting  a  better  opinion  and  judg- 
ment, concerning  both  the  principles  and  practices  of  God's  people, 
(called  in  derision  Quakers,)  than  had  been  held  forth  by  the  ciaft 
and  malice  of  the  priests  and  others,  to  be  in  the  beginning,  as  fools, 
madmen,  &c.,  and  holding  nonsensical  and  unreasonable,  as  well  as 
unscriptural  whimsies,  J^c." 

Speaking  of  the  doctrine  of  the  influence  of  the  Holy  Spirit,  he 
says:  "  Which  is  our  testimony  and  holy  principle  we  direct  all  un- 
to ;  and  which  this  blessed  servant  of  the  church,  laid  out  himself  in 
his  many  excellent  writings,  [especially  hii  Jlpology,)  to  promulgate 
through  the  ivorld,  xvith  blessed  success,  not  only  in  printing,  but  in 
travelling,  having  gone  through  a  great  part  of  Germany,  Holland, 
and  other  countries,  in  the  service  of  the  truth  :  And  the  Lord  blessed 
him  every  way  therein." 

These  excellent  testimonies,  evince  both  how  highly  the  individ- 


a4o 

ual  was.  esteemed,  and  what  full  credit  and  authority  his  writings 
obtained  among  those  who  were  the  earliest  ministers  and  labourers  in 
tlie  Society  of  Friends.  From  the  time  the  Apology  was  first  print- 
ed down  to  the  present  period,  it  has  been  repeatedly  sanctioned  by 
the  Society  in  its  collective  capacity,  both  in  England  and  America, 
and  appealed  to,  as  containing  the  best  and  most  approved  de- 
claration of  theii-  christian  belief.  It  was  first  printed  in  1675,  and 
in  1705,  had  reached  the  fifth  edition  in  English,  beside  several  in  La- 
tin, French,  and  Dutch,  &c.  It  was  written  soon  after  the  Society 
was  settled,  and  referred  to  by  the  early  Quakers  for  information 
concerning  their  principles,  and  its  language  quoted  in  their  defence 
against  the  accusations  of  invidious  enemies.  This  book  has  now 
passed  through  more  than  twelve  editions  in  our  own  tongue,  beside 
being  translated  and  published  in  many  foreign  languages ;  and  from 
the  universal  credit  which  it  has  ever  obtained  from  the  Society, 
collectively,  and  all  those  who  were  in  unity  with  it ;  from  the  pains 
they  have  been  at  in  circulating  it ;  from  its  full  acknowledgment  by 
the  early  Quakers,  ai«d  repeated  sanctions  by  their  successors,  it  is 
evident  that  no  book  ever  printed  by  them,  is  so  justly  entitled  to 
the  character  of  "  A  confession  and  defence  of  their  faith,  doctrines, 
and  religious  practices." 

If  the  doctrines  of  Elias  Hicks  were  really  coincident  with  those 
of  the  early  Quakers,  the  compilers  need  have  gone  no  further  for 
proof  of  it  than  Barclay's  Apology.  As  this  contains  the  tenets  of 
true  Friends,  both  ancient  and  modern,  they  might  have  saved  them- 
selves the  trouble  of  searching  over  their  controversial  and  occasional 
essays,  and  culling  from  so  many  volumes,  the  fragments  which  bore 
the  semblance  of  authority  for  their  notions.  But  the  friends  of  Elias 
Hicks  are  well  aware,  that  Barclay  is  too  clear  and  christian  a  writer, 
too  plain  and  positive  in  his  assertion  of  the  principles  of  Quakerism, 
and  too  cogent  and  scriptural  in  his  arguments  to  establish  them,  to 
serve  as  authority  for  their  dogmas.  Unwilling,  however,  to  lose 
the  name  of  so  distinguished  and  learned  a  writer,  and  probably 
fearing  that  the  entire  omission  of  so  generally  received  and  authen- 
tic a  work,  as  the  Apology,  might  excite  some  well  founded  suspi- 
cions that  they  did  not  acknowledge  it — they  have  given  place  to 
some  quotations  on  the  subject  of  the  scriptures,  and  the  spiritual 
body  and  blood  of  our  blessed  Lord.  We  shall  be  able  to  show  the 
reader,  that  these  quotations  are  made  with  great  unfairness,  and  do 
not  exhibit,  by  any  means,  the  faith  of  this  society  upon  the  points  to 
which  they  relate. 

The  first  proof  of  a  want  of  candour  in  the  compilers,  is  the  en- 
tire omission  of  the  whole  of  Barclay's  proposition  relative  to  the 
Holy  Scriptures,  which  contains  his  declaration  of  what  the  Quakers 
believe  them  to  be,  and  what  they  are  not ;  and  the  introduction  to 
his  argunient,  where  he  states  at  how  high  a  rate  they  value  them. 
The  compilers  then  insert  a  considerable  part  of  the  argument,  where 
he  is  showing,  that  the  Holy  Scriptures  are  not  the  primary  rule  of 
faith  and  life,  which  the  Quakers  have  never  believed  they  were.  In 
doing  this  they  have  mutilated  his  sentences,  and  omitted  parts 
of  paragraphs  explanatory  of  his  meaning,  so  as  greatly  to  obscure 


241 

the  true  design  of  the  author.  We  shall  insert  some  of  the  parts 
which  they  have  omittetl.  The  proposition,  and  introduclion  to  the 
argument  are  as  follows.  After  speaking  of  the  inward,  immediate 
revdrations  of  the  Holy  Spirit,  he  says — 

'•Proposition  third,  concerning  tiie  scriptures. 

"From  these  revelations  of  the  Spirit  of  God  to  the  saints,  have 
proceeded,  the  scriptures  of  truth,  which  contain, 

"  I.  A  faithful  historical  account  of  the  actings  of  God's  people 
in  divers  ages;  with  many  singular  and  remarkable  providences  at- 
tending them. 

"  II.  A  prophetical  account  of  several  things,  whereof  some  are 
already  past,  and  some  yet  to  come. 

"III.  A  full  and  ample  account  of  all  the  chief  principles  of  the 
doctrine  of  Christ,  held  for^h  in  divers  precious  declarations,  exhor- 
tations and  sentences,  which  by  the  moving  of  God's  spirit,  were  at 
several  times,  and  upon  sundry  occasions,  spoken  and  written  unto 
some  churches  arid  their  pastors. 

"  Nevertheless,  because  they  are  only  a  declaration  of  the  fountain, 
and  not  the  fountain  itself,  therefore  they  are  not  to  be  esteemed  the 
principal  o-round  of  all  truth  and  knowledge,  nor  yet  the  adeqiiatej 
primary  rule,  of  faith  and  manners.  Yet  because  they  give  a  true 
and  faithful  testimony,  of  the  first  foundation,  they  are  and  may  be 
esteemed,  a  secondary  rule,  subordinate  to  the  Spirit,  from  which 
they  have  all  their  excellency  and  certainty:  for  as  by  the  inward 
testimony  of  the  Spirit  we  do  alone  truly  know  them,  so  they  testify, 
that  the  Spirit  is  that  guide,  by  which  the  saints  are  led  into  all  truth  ; 
therefore  according  to  the  scriptures,  (he  spirit  is  the  first  and  prin- 
ciple leader.  Seeing  tlien  that  we  do  therefore  receive  and  believe 
the  scriptures  because  they  proceeded  from  the  Spirit,  for  the  very 
same  reason,  is  the  Spirit  more  originally  and  principally  the  rule, 
according  to  the  received  maxim  in  tiie  schools,  Propter  quod  unum- 
quodcjue  est  tale,  illud  ipsum  est  magis  tale:  that  for  which  a  thing- 
is  such,  that  thing  itself  is  more  such." 

He  then  proceeds  to  the  argument,  viz  : — 1st,  "  The  former  part 
of  this  proposition,  though  it  needs  no  apology  for  itself,  yet  it  is  a 
good  apology  for  us,  and  will  help  to  sjoeep  away,  tha^,  among  ma- 
ny other  calumnies,  wherewith  we  are  often  loaded,  as  if  we  were  vi- 
lifyers  and  deniers  of  the  scriptures ;  for  in  that  which  we  af- 
firm of  them,  it  doth  appear  at  what  high  rate  we  value  them,  ac- 
counting them  without  all  deceit,  or  equivocation,  the  most  excellent 
writings  in  the  world  ;  to  which  not  only  no  other  writings  are  to  be 
preferred,  but  even  in  divers  respects  not  comparable  thereto.  For 
as  we  freely  acknowledge,  that  their  authority  doth  not  depend  upon 
the  approbation  or  canons  of  any  church  or  assembly  ;  so  neither 

CAN  WE  SUBJECT  THEM  TO  THE  FALLEN,  COKRUPT,  AND  DEFILED  KKA- 

soN  OF  MAN  :  and  therein  as  we  do  freely  agree  with  the  Protes- 
tants, against  the  error  of  the  Romanists,  so  on  the  other  hand,  we 
cannot  go  the  length  of  such  Protestants,  as  make  their  authori- 
ty to  depend  upon  any  virtue  or  power  that  is  in  the  writings  them- 
selves ;  but  we  desire  to  ascribe  all  to  that  Spirit  from  which  they 
proceeded." — Pages  81,  82. 

Hh 


242 

We  should  not  have  supposed,  that  Robert  Barclay  would  have 
been  produced  at  the  present  day,  as  authority  for  supporting  that 
calumny  of  which  he  here  complains,  viz  :  that  the  Quakers  ailifi" 
ed  and  denied  the  scriptures;  or  that  the  compilers  could  nave 
omitted  to  notice  this  full  assertion  of  the  belief  of  the  Society  of 
Friends  in  their  divine  original,  authentity  and  authority;  and  in- 
comparable superiority  over  all  other  books  in  the  world.  Such, 
however,  is  the  case ;  without  even  noticing  this,  the  compilers  un- 
genei-ously  commence  with  the  next  paragraph,  take  in  six  lines, 
stop  at  a  semicolon  ;  then  omit  two  pages — take  in  about  half  of  page 
85,  then  omit  the  statement  of  the  nature  of  the  argument,  viz  :  that 
they  are  not  the  principal  ground  of  faith  and  knowledge  ;  pass  over 
to  page  86  ;  take  in  about  four  lines  and  stop  at  a  colon,  omitting 
a  sentence  explanatory  of  R.  Barclay's  views,  which  concludes  a 
paragraph  ;  then  on  page  87  omit  seventeen  words  at  the  beginning 
of  the  next  paragraph  ;  and  commence  where  there  is  no  stop  in  the 
sentence,  take  in  about  one  third  of  the  page,  leave  out  the  remain- 
der and  go  to  page  88,  take  in  about  nine  lines,  then  pass  over 
to  page  93,  take  about  half  a  page,  then  drnit  eight  lines  and  begin 
after  a  comma,  taking  in  the  remainder  of  page  93,  and  about  four 
lines  on  page  94,  then  omit  nine  lines,  and  resume  the  quotation 
which  is  continued  to  page  97,  where  they  close  their  extracts. 

The  several  parts  of  this  mangled  extract,  are  placed  in  immedi- 
ate succession  to  each  other,  as  though  they  were  regularly  con- 
nected in  the  author's  treatise,  without  any  mark  which  would  de- 
note that  any  intervening  parts  are  left  out,  and  punctuated  and  di- 
vided into  paragraphs  as  though  they  regularly  commenced  after, 
and  closed  with  a  full  period.  We  leave  our  readers  to  judge  foi 
themselves  how  far  such  quotations  as  these  can  be  considered  as 
authority  for  the  sentiments  of  Robert  Barclay,  or  the  early  Qua- 
kers ;  they  need  but  little  comment  since  every  upright  man  must 
see  that  by  such  means,  an  author  may  be  made  to  speak  almost  any 
sentiments. 

Immediately  succeeding  the  paragraph  with  which  the  compilers 
close,  we  have  the  following,  viz  : 

§  V.  "  If  it  be  then  asked  me.  Whether  I  think  hereby  to  ren- 
der the  scriptures  altogether  uncertain  or  useless  ?  I  answer  ;  Not 
at  all.  The  proposition  itself  declares  how  much  I  esteem  them  ; 
and  provided,  that  to  the  Spirit  frcm  which,  they  came,  be  but 
granted,  that  place,  the  scriptures  themselves  give  it; /(/o  yrce/y 
concede  to  the  scriptures  the  second  place,  even  whatsoever  they  say 
of  themselves,  which  the  apostle  Paul  chiefly  mentions  in  two  pla- 
ces, Romans  xv.  4,  Whatsoever  things  were  written  aforetime,  were 
written  for  our  learning,  that  we  through  patience  and  comfort  of 
the  scriptures  might  have  hope.  f2d  Tim.  iii.  15^  16,  17,  The  ho- 
ly scriptures  are  able  to  make  wise  unto  salvation  through  faith, 
which  is  in  Jesus.  Christ  All  scripture  given  by  inspiration  of  God, 
is  profitable  for  correction,  for  instruction  in  righteousness,  that  the 
man  of  God  may  be  perfect,  thoroughly  furnished  unto  every  good 
work." 


243 

Robert  Barclay  then  proceeds  to  describe  the  several  ways  in 
which  Christians  may  derive  benefit  from  the  pious  perusal  of  the 
sacred  volume;  and  after  asserting  that  the  society  are  ever  willing 
to  have  all  their  doctrines  and  practices  tried  by  them,  he  considers 
the  various  texts  adduced  by  other  protestant  professors,  to  prove  that 
they  are  tlie  only  and  primary  rule  of  faith  and  manners.  In  his 
ninth  section,  he  thus  replies  to  an  objection : 

"  The  last,  and  that  which  at  first  view  seems  to  be  the  greatest 
objection,  is  this : 

"If  the  scripture  be  not  the  adequate,  principal,  and  only  rule, 
then  it  would  follow  that  the  scripture  is  not  complete,  nor  the  canon 
filled;  that  if  men  be  now  immediately  led  and  ruled  by  the  spirit, 
they  .may  add  new  scriptures  of  equal  authority  with  the  old,  where- 
as every  one  that  adds  is  cursed  :  yea,  what  assurance  have  we,  but^ 
at  this  rate,  every  one  may  bring  in  a  new  gospel,  according  to  his 
fancy  ? 

"The  dangerous  consequences  insinuated  in  this  objection,  were 
fully  answered  in  the  latter  part  of  the  last  proposition,  in  what  was 
said  a  little  before,  offering  freely  to  disclaim  all  pretended  revela- 
tions contrary  to  the  scripture. 

"  Objection  1. — But  if  it  be  urged,  that  it  is  not  enough  to  deny 
these  consequences,  if  they  naturally  follow  from  your  doctrine  of 
immediate  revelation,  and  denying  the  scripture  to  be  the  only  rule: 
"  I  answer,  we  have  proved  both  these  doctrines  to  be  true  and  ne- 
cessary according  to  the  scriptures  themselves ;  and  therefore,  to 
fasten  evil  consequences  upon  them,  which  we  make  appear  do  not. 
folloWj  is  not  to  accuse  us,  but  Christ  and  his  apostles,  who  preached 
them.  But,  secondly,  we  have  shut  the  door  upon  all  such  doctrine 
in  this  very  position,  affirming  that  the  scriptures  give  a  full  and  am- 
ple testimony,  to  all  the  principal  doctrines  of  the  Christian  faith. 
For  we  do  firmly  believe  that  there  is  no  other  gospel  or  doctrine 
to  be  preached^  but  that  which  uas  delivered  by  the  apostles  ;  and  do 
freely  subscribe  to  that  saying,  let  him  that  preacheth  any  other  gos- 
pel than  that  which  hath  been  already  preached  by  the  apostles,  and 
according  to  the  scriptures  ,6e  accursed. 

•'  So  we  distinguish  betwixt  a  revelation  of  a  new  gospel  and  new 
doctrines^  and  a  new  revelation  of  the  good  old  gospel  and  doc- 
trines; the  last  we  plead  for,  but  the  first  we  utterly  deny.  For  we 
firmly  believe  that  '  no  other  foundation  can  any  man  lay  than  that 
which  is  laid  already.'  But  that  this  revelation  is  necessary  we  have 
already  proved ;  and  this  distinction  doth  sufficiently  guard  us  against 
the  hazard  insinuated  in  the  objection." — Apology,  pages  104,  105. 

Barclay  then  goes  into  tlie  consideration  of  the  question,  whether 
the  scripture  be  a  filled  canon  or  not,  which  concludes  the  chapter. 
Our  readers  will  at  once  perceive,  that  while  this  excellent  man, 
and  able  theologian,  contended  firmly  against  the  erroneous  idea, 
that  the  Holy  Scriptures  are  the  only,  or  the  primary  rule  of  faith 
and  life;  he  does  positively  assert,  on  behalf  of  the  Society  of 
Friends,  that  they  utterly  renounce  and  deny  all  pretensions  to  the 
revelation  of  any  new  doctrine  ;  that  the  sacred  vplume  contains  all 
doctrines  necessary  in  common  to  be  believed,  and  that  they  freely 


244 

subscribe  to  the  sayings  let  him  that  preacheih  any  other  gospel  than 
that  which  hath  been  already  preached  by  the  apostles,  and  according 
to  the  scriptures,  be  accursed. 

This  doctrine  the  society  has  again  and  again  sanctioned,  both  in 
England  and  America,  and  given  it  their  approbation  in  the  most  un- 
equivocal manner;  and  consequently,  as  Elias  Hicks  and  his  friends 
do  teach  doctrines  which  directly  contradict  the  Holy  Scriptures,  it 
follows  that  ihey  are  not  one  in  faith  with  the  Society  of  Friends, 
ancient  or  modern. 

On  page  66,  of  the  compilers'  pamphlet,  we  have  three  short  quo- 
tations, from  the  second  section,  of  the  thirteenth  proposition  and 
argument  of  the  Apology,  which  treats  of  the  "  communion,  or  par- 
ticipation of  the  body  and  blood  of  Christ."  We  are  at  a  loss  to 
discover  what  object  the  compilers  had,  in  selecting  these  passages, 
unless  it  be  to  make  it  appear,  that  R.  Barclay  denied  the  manhood 
of  Jesus  Christ.  But  whatever  might  have  been  the  design,  it  is  cer- 
tain that  the  quotations  are  made  very  unfairly,  as  will  appear  from 
the  following  extracts,  in  which  the  parts  selected  by  them,  are  en- 
closed in  brackets  with  a  hand.  The  second  proposition  thus  com- 
mences : 

"§  II.  iC3°'[The  body,]„£:3|  then,  ICT'Cof  Christ,  which  believers 
"partake  of,  is  spiritual  and  not  carnal;  and  his  blood  which  they 
"  drink  of,  is  pure  and  heavenly ,~l«30l  and  not  human  or  elementa- 
ry, as  Augustin  also  affirms  of  the  body  of  Christ  which  is  eaten,  in 
his  Tractat  Psal.  xcviii.  Except  a  man  eat  my  flesh,  he  hath  not 
in  him  life  eternal :  and  he  saith.  The  words  which  I  speak  unto  you, 
are  spirit  and  life;  understand  spiritually  what  I  have  spoken.  Ye 
shall  not  eat  of  this  body  which  ye  see,  and  drink  this  blood 
which  they  shall  spill,  which  crucify  me.  I  am  tl)e  living  bread,  who 
have  descended  from  Heaven.  He  calls  himself  the  bread,  who  de- 
scended from  Heaven,  exhorting  that  we  might  believe  in  him,  &c. 

"If  it  be  asked  then.  What  that  body,  what  that  fiesh  and  blood 
is? 

"  I  answer  ;  ICF'CIt  is  that  heavenly  seed,  that  divine,  spiritual, 
"  celestial  substance,  of  which  we  spake  before,  in  the  fifth  and  sixth 
"  propositions. ]„^r:^  This  is  that  spiritual  body  of  Christ,  whereby 
and  through  v\hich,he  communicateth  life  to  men,  and  salvation  to 
as  many  as  believe  in  him,  and  receive  him  ;  and  whereby  also, 
man  comes  to  have  fellowship  and  communion  with  God." — page 
460. 

The  first  sentence  which  the  compilers  have  taken,  comprises 
about  three  lines  of  the  Apology,  and  closes  at  a  comma — this  they 
have  pointed  with  a  period,  and  omitting  twelve  lines,  take  in  about 
three  lines  more,  in  the  next  paragraph,  joining  the  two  together  as 
though  regularly  connected  in  the  Apology,  and  appearing  in  their 
pamphlet  as  one  continuous  quotation. 

R.  Barclay,  then  proceeds  to  recite  the  principal  part  of  the  sixth 
chapter  of  John,  from  verse  32  to  the  end,  and  to  explain  and  apply 
it  to  the  communion  of  the  body  and  blood  of  the  Lord  Jesus,  which 
the  saints  partake  of.  Having  done  this,  he  draws  (he  following 
conclusion,  a  part  of  which  the  compilers  quote,  viz  : 


245 

'^  |C?*[From],^£j|  this  large  description  of  |CI?»[the  origin,  na= 
•  ture,  and  effects,  of  this  body,  flesh,  and  blood  of  Christ,  it  is  ap- 
"  parent  that  it  is  spiritual,  and  to  be  understood  of  a  spiritual  body, 
"  and  not  of  that  body,  or  temple  of  Jesus  Christ,  which  was  born 
"of  the  Virgin  Mary,  and  in  which  he  walked, lived, and  suffered,  in 
"  the  land  of  Judea  ;]«C^  because  it  is  said,  that  it  came  down  from 
Heaven;  yea,  that  it  is  he  that  came  down  from  Heaven.  Now  all 
christians  at  present,  generally  acknowledge,  that  the  outward  body 
of  Christ  came  not  down  from  Heaven ;  neither  was  it  that  part  of 
Christ  which  came  down  from  Heaven.  And  to  put  the  matter  out 
of  doubt,  when  the  carnal  Jews,  would  have  been  so  understanding 
it,  he  tells  them  plainly,  verse  63,  It  is  the  spirit  that  quickeneth, 
but  the  flesh  profiteth  nothing. 

"  |CIP[This  is  also  founded  upon  most  sound  and  solid  reason ; 
"  because  it  is  the  soul,  not  the  body,  that  is  to  be  nourished  by  this 
"  flesh  and  blood.  Now,  outward  flesh  cannot  nourish  nor  feed  the 
»'  soul ;  there  is  no  proportion  nor  analogy  betwixt  them ;  neither  ig 
*'the  communion  of  the  saints  with  God,  by  a  conjunction  and  mu- 
"  tual  participation  of  flesh,  but  of  spirit  :'].^£:ji  he  that  is  joined  to 
the  Lord,  is  one  spirit,  not  one  flesh." — page  462. 

R.  Barclay,  then  goes  on  to  explain  the  subject  further,  and  to 
draw  a  distinction  between  the  spiritual  flesh  and  blood  and  body 
of  Christ,  and  that  body  of  outward  flesh  which  he  took  from  the 
Virgin  Mary,  in  which  the  Word  of  God  appeared  and  was  mani- 
fested. This  distinction  of  spiritual  and  fleshly  bodies,  is  the  most 
that  can  be  inferred  from  the  sentences,  which  the  compilers  have 
mutilated,  and  since  R.  Barclay  acknowledges  in  one  of  them,  the 
miraculous  conception  of  our  blessed  Lord,  it  furnishes  us  with  an- 
other instance  of  disagreement  between  him  and  Elias  Hicks,  the 
latter  aflSrming  that  the  scripture  testimony  proves  Jesus  Christ  to  be 
the  son  of  Joseph. 

To  show  clearly,  that  Barclay  was  a  firm  believer  in  all  that  the 
scriptures  set  forth,  concerning  the  coming,  and  suffering,  and  death, 
&c.,  of  the  Son  of  God,  (though  this  has  already  been  sufficiently 
evinced  from  his  declarations  respecting  the  sacred  volume,)  we 
shall  insert  the  following  paragraph  from  his  proposition  on  univer- 
sal and  saving  light.  After  largely  enforcing  the  necessity  and  suf- 
ficiency of  the  Holy  Spirit  graciously  vouchsafed  to  all  men,  the  au- 
thor adds : 

"  §  XV.  Fourthly. — We  do  not  hereby  intend,  any  ways,  to  les- 
sen or  derogate  from  the  atonement  and  sacrifice  of  Jesus  Christ ; 
but  on  the  contrary,  do  magnify  and  exalt  it.  For  as  we  believe  all 
those  things  to  have  been  certainly  transacted,  which  are  recorded 
in  the  Holy  Scriptures,  concerning  the  birth,  life,  miracles,  suffer- 
ings, resurrection,  and  ascension  of  Christ;  so  we  do  also  believe, 
that  it  is  the  duty  of  every  one  to  believe  it,  to  whom  it  pleases  God 
to  reveal  the  same,  and  to  bring  to  them  the  knowledge  of  it ;  yea, 
we  believe  it  were  damnable  unbelief,  not  to  believe  it,  when  so  de- 
clared ;  but  to  resist  that  holy  seed,  which  as  minded  would  lead 
and  incline  every  one  to  believe  it,  as  it  is  offered  unto  them,  though 
it  revealeth  not  in  everyone, the  outward  and  explicit  knowledge  of 


246 

it,  nevertheless  \t  always  assenteth  to  it,  where  it  is  declared.  Ne- 
theless  as  we  firmly  believe  it  was  necessary,  that  Christ  should 
come,  that  by  his  death  and  sufferings,  he  might  offer  up  himself  a 
sacrifice  to  God  for  our  sins,  who  his  own  self  bare  our  sins  in  his 
own  body  on  the  tree,  so  we  believk  that  the  remission  of  sins 

WHICH  ANY  partake  OF,  IS  ONLY  IN  AND  BY  VIRTUE  OF  THAT  MOST  SA- 
TISFACTORY SACRIFICE,  AND  NO  OTHERWISE.  For  it  is  by  the  obedience 
of  that  one,  that  the  free  gift  is  come  upon  all,  to  justification.  For 
we  affirm,  that  as  all  men  partake  of  the  fruit  of  Adam's  fall,  in  that, 
by  reason  of  that  evil  seed,  which,  through  him,  is  communicated  un- 
to them,  they  are  prone  and  inclined  unto  evil,  though  thousands  of 
thousands  be  ignorant  of  Adam's  fall,  neitheir  ever  knew  of  the  eat- 
ing of  the  forbidden  fruit;  so  also  many  may  come  to  feel  the  influ- 
ence of  this  holy  and  divine  seed  and  light,  and  be  turned  from  evil 
to  good  by  it,  though  they  knew  nothing  of  Christ's  coming  in  the 
flesh,  through  whose  obedience  and  sufferings  it  is  purchased  unto 
them.  And  as  we  affirm  it  is  absolutely  needful,  that  those  do  be- 
lieve the  history  of  Christ's  outward  appearance,  whom  it  pleased 
God  to  bring  to  the  knowledge  of  it ;  so  we  do  freely  confess,  that 
even  that  outward  knowledge,  is  very  comfortable  to  such  as  are 
subject  to,  and  led  by,  the  inward  seed  and  light.  For  not  only 
doth  the  sense  of  Christ's  love  and  sufferings  tend  to  humble  them,  but 
they  are  thereby  also  strengthened  in  their  faith,  and  encouraged  to 
follow  that  excellent  pattern,  which  he  hath  left  us,  who  suffered  for 
us,  as  saith  the  apostle  Peter,  1  Pet.  ii.  21,  leaving  us  an  example  that 
we  should  follow  his  steps:  and  many  times  we  are  greatly  edified 
and  refreshed,  with  the  gracious  sayings  which  proceed  out  of  his 
mouth.  The  history  then  is  profitable  and  comfortable  with  the  mys- 
tery, and  never  without  it;  but  the  mystery  is,  and  may  be  profita- 
ble, without  the  explicit  and  outward  knowledge  of  the  history."— 
pages  155,  156. 


247 


CHAPTER  XIV. 

observations  on  \.)t§  extracts  from  the  writings  of  Fhancis  Howoiii. 

The  compilers  have  inserted  on  their  69th  page,  a  quotation  from 
a  controversial  essay,  written  by  Francis  Hovvgill,  by  which  it  would 
seem,  they  wish  to  make  it  appear,  that  this  author  considered  the 
saints  to  be  equal  with  God.  We  have  already  replied  to  a  similar 
charge  alleged  against  George  Fox;  and  have  proved  from  the  evi- 
dence of  his  cotemporary  Friends,  that  he  meant  far  otherwise,  thau 
his  enemies  pretended  ;  and  that  the  early  Quakers  never  profess- 
ed so  blasphemous  a  doctrine. 

Francis  Howgill  does  not  assert,  that  the  saints  are  equal  with 
God,  but  that  they  are«in  that,  which  is  one  in  nature  with  him.  He 
quotes  the  language  of  the  apostle,  "  He  that  is  joined  to  the  Lord 
is  one  spirit,"  and  adds,  "  there  is  unity,  and  the  unity  stands  in 
equality  itself."  It  is  evident  from  the  manner  in  which  he  uses 
the  term,  that  he  means  no  more  by  equality  thsm  oneness  in  nature, 
and  this  is  further  shown  in  the  subsequent  sentence.  "  He  that  is 
born  from  above,"  says  he,  "  is  the  Son  of  God  ;  and  he  said,  I  and 
my  Father  are  one.  And  when  the  Son  is  revealed  and  speaks,  the 
Father  speaks  in  him,  and  dwells  in  him,  and  he  in  the  Father." 
The  compilers  have  here,  as  in  the  paragraph  from  George  Fox,  on 
the  same  subject,  omitted  the  usual  form  of  commencing  the  word 
Son,  (when  applied  to  our  blessed  Lord,)  with  a  capital  letter,  doubt- 
less intending  to*make  it  apply  to  those  who  are  called  sons  of 
God  by  adoption.  But  it  will  be  seen  that  Francis  Howgill  pre- 
vents this  construction  of  his  expression,  by  using  the  past  tense, 
"  Who  sairf,"  and  reciting  the  express  words  of  our  Lord,  which 
proves  that  he  alluded  to  him  only.  Francis  Howgill  adds,  "In 
that  which  is  equal;  IN  equality  itself;  there  is  equality  in,77a- 
iure,  though  not  in  stature.^^ 

The  intention  of  the  author  in  these  expressions,  appears  to  be 
in  consonance  with  that  saying  of  our  blessed  Saviour,  "  I  am  the 
vine,  ye  are  the  branches,  and  my  Father  is  the  husbandman.  As 
the  branch  cannot  bear  fruit  of  itself,  except  it  abide  in  the  vine,  no 
more  can  ye  except  ye  abide  in  me."  Hence  every  true  disciple 
of  the  Lord  Jesus,  must  abide  in  him — and  he  that  abides  in  him, 
in  Christ,  is  in  that,  which  is  equal  with  God,  for  said  he,  "  I  and 
my  Father  are  One."  But  Francis  Howgill  is  careful  to  distinguish 
between  equality  in  nature  and  equality  in  degree,  and  in  the  former 
sense  only,  he  uses  it  when  applied  to  the  saints  ;  and  in  both  when 
speaking  of  Jesus  Christ.  The  same  passage  as  the  compilers  have 
quoted  in  their  pamphlet,  was  adduced  by  the  Snake,  to  prove 
that  Francis  Howgill,  equalled  himself  with  God.  The  reader  may 
see  the  reply,  in  Joseph  Wyeth's  Switch,  p.  60. 


248 

Page  7-2  of  the  pamplilet,  we  have  a  quotation  from  Francis  How- 
gill's  works,  which  seems  to  be  lughly  valued  by  the  compilers,  as 
they  have  printed  a  part  of  it  in  large  capitals.  It  is  upon  the  sub- 
ject of  understanding  what  we  believe  ;  and  we  cannot  but  smile  at 
their  want  of  perception  in  construing  it  into  a  defence  of  their 
great  axiom,  that  man's  reason  is  to  comprehend  the  mysteries  of  re- 
ligion. As  they  have  garbled  the  passage  in  order  to  make  it  fa- 
vour their  notions,  we  shall  quote  the  whole  paragraph  and  doubt 
not  but  we  shall  convince  every  man,  of  common  understanding  and 
candour,  that  Francis  Howgill  is  writing  against  the  very  notion, 
which  they  quote  this  mutilated  sentence,  to  support.  This  extract 
is,  as  usual,  enclosed  in  brackets. 

The  essay  from  which  it  is  taken,  is  entitled,  "  The  true  rule, 
judge,  and  guide,  of  the  true  Church  of  God,  borne  testimony  unto, 
what  it  is,  and  wherein  it  consisteth."  This  was  written  in  reply 
to  a  treatise  by  Robert  Everard,  in  which  the  latter  asserted,  that 
as  "all  dissenting  judgments  grant  there  must  be  a  way,  and  a  rule, 
appointed  to  teach  us,  to  decide  all  doubts,  to  judge  of  all  matters, 
and  to  teach  us  the  true  way  to  heaven  wifh  certainty ,:  but  who 
this  rule  or  judge  is  ;  is  not  agreed  upon  by  all ;"  he  has  collected 
the  different  opinions  respecting  it,  into  four  heads — "  First,  Some 
set  up  the  Spirit  to  direct  them,  and  to  be  this  means — Secondly, 
another  will  have  every  man's  oivn  natural  reason  to  be  this  rule  and 
judge.  Thirdly,  others  will  set  up  sole  scripture.  And  the  fourth, 
assigns  the  Holy  Catholic  Church  to  be  that  Judge  and  director." 

Robert  Everard  argues  against  either  of  the  first  three,  being  that 
rule,  and  establishes,  as  he  thinks,  "  the  fourth  to  be  that  way,  and 
rule,  and  judge,  and  governing  power,  to  decide  all  doubts,  as  that 
"whereby  all  are  obliged  to  submit  unto,  as  to  Christ  himself."  He. 
states  that  he  always  esteemed  the  Quaker's  light,  to  be  the  spirit, 
or  natural  reason  ;  but  which,  he  did  not  know  ;  %nd  therefore  this 
being  the  point  in  which  he  wished  satisfaction,  he  waved  all  con- 
troversy respecting  their  doctrines,  and  confined  his  observations 
and  inquiries  to  this  one  subject.  Francis  Howgill  replies  to  his 
arguments  severally:  On  page  634,  he  says — 

"The  next  thing  which  Robert  Everard  saith  he  considered,  was, 
That  (he  nutural  reason  of  every  man,  could  not  possibly  be  the 
rule  and  judge  that  I  sought  for;  for,  (saith  he.)  if  reason  were  to  be 
rule  and  judge,  then  it  would  follow,  contrary  to  scripture,  that  it's 
not  impossible  ta  please  God  ivithout  faith,  and  it  would  likewise 
follow,  that  every  religion  would  be  truth,  consequently,  contradic- 
tions would  be  true,  consequently,  there  would  be  many  religions, 
and  no  faith  all,  for  reason  excludes  faith  as  in  the  26th  page  of  his 
[Robert  Everard's]  book.     To  this  Francis  Howgill  answers: — 

"  Thy  tongue  is  thv  own,  and  thou  art  at  liberty  and  goest  whither 
thou  wilt,  and  speakest  what  seems  good  in  thy  own  eyes,  and  hast 
never  yet  known  another  to  gird  thee,  and  lead  thee  whither  thou 
wouldst  not;  I  stand  not  to  vindicate  every  man's  judgment,  neither 
to  prove  other  men's  conceptions;  but  seeing  thou  hast  taken  in  hand 
to  lay  all  mountains  waste  before  thee;  that  stand  in  thy  ways,  thou 
hast  raised  up  some  in  thy  discourse  for  others  to  stumble  at,  and 


249 

hast  spoken  many  false  things  without  distinguishing,  and  putting  a 
difference  between  light  and  darkness,  between  natural  reason  and 
spiritual  reason,  I  could  not  choose  but  say  somewhat. 

"  Although  it  is  no  part  of  my  belief  that  the  nat^iral  reason  of  any 
man,  or  every  man,  is  able  to  be  ride,  judge,  and  guide  to  any  man 
in  the  things  of  God;  yet  faith  is  not  in  opposition  unto  pure  reason, 
neither  is  pure  and  spiritual  reason  in  opposition  to  true  faith,  but 
in  harirtbny  with  it,  and  one  with  another,  as  they  are  the  gifts  of  (iod  ; 
but  the  natural  reason  of  all  the  fallen  sons  of  Jidam  is  corrupted, 
and  is  too  short  and  too  narrow,  too  cross,  and  too  perverse  to  be  rule 
and  judge  in  the  things  of  God  ;  for  the  natural  man  by  all  his  en- 
dowments, in  the  transgression,  perceives  not  the  things  of  God,  for 
they  are  spiritually  discerned,  and  the  things  of  God,  that  are  spiri- 
tual and  eternal,  are  above  the  reach  of  natural  reason,  and 
yet  thy  consequence  is  false,  ior  faith  doth  not  exclude  pure  reason  ; 
and  faith  doth  not  make  blind  the  understanding  hut  enlightens  it, 
and  though  it  is  impossible  to  please  God  without  faith,  yet  it  is 
impossible,  that  that  taith  should  be  ivithout  reason;  the  apostle  de- 
sired to  be  delivered  from  unreasonable  men,  that  had  not  faith,  so 
it  is  manifest,  they  that  have  faith  have  reason,  and  they  that  have 
no  faith,  are  unreasonable:  And  |CT°'[where  thou  hast  borrowed  this 
"  rule  1  know  not,  that  a  man  must  believe  that  he  doth  not  underr 
*'  stand,  seeing  the  Apostle  saith  to  the  Romans,  even  of  the  Gen- 
*'  tiles,  who  had  not  the  law  nor  the  scripture, '  that  that  which  may 
*'  be  known  of  God  was  manifest  in  them  :  for  by  that  it  is  manifest, 
"they  understood  the  mind  of  God,  and  knew  him;  for  Paul  saitii 
"  further,  when  they  knew  God  they  glorified  him  not  as  God,  but 
"  were  unthankful,  &c. ;  and  again  he  that  believes,  must  know  that 
*'  God  is, for  none  can  believe  in  that  which  is  not;  for,  to  persuade  anv 
"  to  believe  in  uncertainties  which  are  not  manifest  in  the  under- 
"  standing,  doth  rather  beget  unbelief  and  doubting,  than  true 
«'  faith,].c£i:j|  but  thy  paths,  are  so  full  of  darkness,  I  shall  not  tra- 
duce them,  and  thy  consequences  aie  false  ;  iov  pure  reason  teachetli 
not  contradictions,  neither  doth  teach  that  there  is  no  faith  at  all, 
neither  is  faith  excluded  by  pure  reason,  as  thou  ignorantly  sayesc 
in  the  26th  page;  and  is  it  »iot  reason,  that  I  should  believe  in  him, 
whom  I  know  is  the  Creator,  and  Governor  of  all  the  world;  and 
pure  religion  is  so  far  from  excluding  faith,  that  tiiey  that  have  true 
faith  have  reason,  and  stand  not  in  opposition  to  faith;  but  this  I 
conclude,  that  the  reason  of  fallen  men  is  corrupted  and  is  an  iincer- 
tain  thing  to  rely  upon,  and  so  not  a  copipetent  judge  in  matters  of 
so  high  concernment,  as  touching  everlasting  salvation." 

It  must  require  but  a  very  moderate  share  of  discernment,  to  ena- 
ble any  candid  reader,  to  perceive  the  true  meaning  of  Francis  How- 
gill  in  this  argument.  The  author  against  whom  he  was  contending, 
being  a  member  of  the  Church  of  Rome,  lays  it  down  as  a  maxim, 
that  every  thing  propounded  by  her,  as  an  article  of  faith,  however 
absurd  and  contradictory  to  revelation  and  pure  reason,  is  to  be  be- 
lieved, upon  the  credit  of  her  infallibility ;  therefore  he  rejects  all  other 
rules  for  judging  controversies  or  doctrines,  but  her  dictum.  This 
notion  Francis  Howgill  contends  against  as  false  and  antichristian- 

f  i 


250 

In  replying  to  the  argument  of  Robert  Everari],  he  censures  him,  for 
not  distinguishing  between  light  and  darkness,  natural  reason  and  spi- 
ritual reason,  which  is  to  say,  that  though  spiritual  reason  is  light,  yet 
natural  reason  is  darkness.  He  then  declares  that  it  is  no  part  of  his 
belief,  that  the  natural  reason  of  any  man,  is  able  to  be  rule,  judge 
and  guide  to  any  man  in  the  things  of  God.  Now  if  not  the  natu- 
ral reason  of  any  man,  then,  not  the  natural  reason  even  of  the  saints, 
is  adequate  to  this  great  business,  of  judging  in  the  things  of  God, 
and  consequently  something  higher  than  reason  is  essentially  neces- 
sary, to  lead  us  aright  in  the  mysteries  of  religion. 

To  prove  his  assertion  that  natural  reason  is  not  adequate,  he  says 
it  is  "  too  short  and  too  narrow,"  as  well  as  "too  cross  and  too  per- 
verse, to  be  rule  and  judge  in  the  things  of  God."  If  it  is  too  short 
and  too  narrow,  then  it  is  not  able  to  comprehend  those  things  of 
God,  which  it  is  necessary  for  man  to  know  in  order  to  salvation, 
and  a  jnore  comprehensive  and  noble  principle  is  necessary  to  guide, 
and  govern,  and  direct.  If  a  man  is  to  believe  those  things  of  God, 
which  natural  reason  is  too  short  and  too  narrow  to  comprehend, 
which  Francis  Howgill  asserts;  then  man  is  to  believe  what  his  na- 
tural reason  cannot  comprehend  or  judge  of,  and  hence  it  is  that  he 
adds,  "  for  the  natural  man,  by  all  his  endowments,  in  the  transgres- 
sion, perceives  not  the  things  of  God,  for  they  are  spiritually  discern- 
ed." If  then  man,  by  cdl  his  endowments,  perceives  not  the  things 
of  God,  consequently,  reason,  though  ever  so  much  cultivated,  is  in- 
capable of  discernmg  or  comprehending  them  ;  and  must  remain  for- 
ever ignorant  of  them,  unless  they  are  opened  by  that  spirit  of 
truth,  which  alone  is  able  to  unfold  the  mysteries  of  the  kingdom  of 
heaven. 

But  we  have  yet  a  more  positive  declaration  from  Francis  How- 
gill  of  the  incapacity  of  human  reason,  to  scan  the  deep  things  of 
God.  In  the  same  sentence  he  says,  ''  the  things  of  God,  that  are 
spiritual  and  eternal,  are  above  the  reach  of  natural  reason;"  now  if 
they  are  above  the  reach  of  natural  reason,  it  follows  that  natural 
reason  cannot  comprehend  nor  understand  them  ;  therefore,  if  they 
are  believed,  as  they  must  be,  in  order  to  salvation,  a  man  must  be- 
lieve what  his  reason  cannot  comprehend. 

But  Francis  Howgill  says  it  is  a  false  inference  to  conclude  from 
hence,  that  faith  excludes  reason;  which  is  certainly  frue,  since,  if 
man  had  not  reason,  that  noble  faculty  which  distinguishes  him  fronni 
the  inferior  orders  of  the  animal  creation,  he  could  not  have  faith. 
But  this  is  a  truth  not  at  all  connected  with  the  axiom  of  unbelief, 
that  a  man  must  not  believe  what  he  cannot  comprehend. 

If  we  believe  that  God  is  a  God  of  truth,  that  he  is  ever  unchange- 
ably the  same,  then  it  is  perfectly  consistent  with  pure  reason,  that 
we  should  implicitly  believe  whatever  he  is  pleased  to  reveal  to  us,  be- 
cause we  know  that  he  cannot  lie.  Hence,  faith  does  not  exclude 
pure  reason,  but  is  in  harmony  with  it,  though  the  truth  which  he  re- 
veals, and  which  we  thus  receive,  and  believe,  in  consequence  of  our 
faith  in  Him,  may  be  utterly  incomprehensible  by  our  own  puny  pow- 
ers.   Thus  God  has  seen  meet  to  reveal  to  us  that  he  is  an  eternal. 


251 

self-existent,  uncreated  being;  without  beginning  and  without  end, 
infinite  in  all  glorious  attributes  and  perfections  ;  omniscient  and 
omnipresent ;  and  that  all  time,  past,  present,  and  to  come,  is  ever 
present  with  him,  and  open  to  liis  view.  Now  if  we  have  faith  in 
Ilim^  that  faith  which  is  his  own  blessed  gift,  we  must  reverently  as- 
sent to  all  this;  we  must  believe  him  to  be  what  he  has  declared  he  is; 
and  in  humility  we  can  worship  and  adore  him  as  such  ;  but  yet  we 
cannot  comprehend  even  one  of  these,  his  exalted  attributes;  nor  with 
all  our  puny  powers  have  the  least  adequate  idea  of  it.  He  is  infinitely 
exalted  above  all  our  finite  conceptions  and  narrow  powers  of  com- 
prehension, higher  than  the  heavens  are  above  the  earth  ;  and  yet  it 
is  reasunable,  nay,  it  is  our  indispensable  duty  to  believe  not  only  that 
he  is,  but  that  he  is,  ivhat  he  has  declared  himself  to  be. 

We  now  come  to  the  consideration  of  that  part  of  F.  Howgill's  ar- 
gument which  the  compilers  have  extracted.  He  says  to  his  opponent, 
•'  And  where  thou  hast  borrowed  this  rule,  I  know  not,  that  a  man 
must  believe  that  he  doth  not  understand."  It  is  proper  to  notice,  in 
the  first  place,  that  this  rule  was  adduced  by  R.  Everard,as  a  reason 
why  people  should  assent  to  the  absurd  notions  which  the  church  of 
Rome  propounded  to  the  belief  of  her  members,  and  to  which  she 
required  their  assent  upon  the  bare  credit  of  her  assertion,  however 
contradictory  they  might  be  to  the  doctrines  of  Holy  Scripture,  and 
the  immediate  revelation  of  the  spirit  of  God. 

In  opposition  to  this,  Francis  Howgill  says,  "  he  knows  not  where 
he  has  borrowed  this  rule,"  and  then  gives,  as  a  proof  of  the  neces- 
sity of  understanding  what  we  believe,  that  "  the  apostle  saith  to  the 
Romans,  even  of  the  gentiles,  who  had  not  the  law,  nor  the  scrip- 
ture, that  that  which  may  be  knoivn  of  God,  was  manifest  in  them" 
When  we  consider  this  explanation  of  what  Francis  Howgill  intends, 
by  '-understanding  what  is  believed,"  and  compare  it  with  his  pre- 
vious assertion,  that  the  things  of  God  are  above  natural  reason,  it 
must  be  evident  that  he  alludes  only  to  that  revelation  of  the  things 
of  God,  by  the  spirit  of  God,  through  which  they  were  made  mani- 
fest in  the  minds  of  the  gentiles,  as  well  as  the  Jews.  He  could  not 
allude  to  comprehending  them  by  natural  reason ;  or  coming  to  know 
them,  through  that  medium,  else  he  would  thereby  contradict  his 
many  positive  assertions  in  the  preceding  and  concluding  parts  of  the 
same  paragraph. 

This  is  still  more  evident  by  what  immediately  follows  the  last 
sentence,  viz,.  "  for  by  that,  it  is  manifest,  they  understood  the 
mind  of  God,  and  knew  him,  for  Paul  saith  further,  •  when  they 
knew  God,  they  glorified  him  not  as  God  but  were  unthankful,'  &c. 
And  again,  he  that  believes,  must  know  that  God  is,  for  none  can 
believe  in  that  which  is  not.^^ 

Now  to  understand  the  mind  of  God,  and  know  him,  he  has  al- 
ready declared,  to  be  beyond  the  reach  of  natural  reason  ;  and  con- 
sequently he  cannot  allude  to  this,  as  the  means  of  their  knowledge. 
—It  is  obvious  too,  that  if  reason  had  given  them  the  knowledge  of 
God,  and  of  his  will,  the  same  reason  would  have  taught  them  to 
obey  it,  whereas,  though  they  knew  God,  yet  they  glorified  him  not 
as  God,  but  were  unthankful. 


252 

From  the  whole  paragraph,  it  is  clearly  apparent,  that  when  the 
author  speaks  of  understanding,  he  means  no  more  than  that  know- 
ledge of  any  mystery,  duty,  or  command,  which  through  the  reve- 
lation of  the  Holy  Spirit,  God  is  pleased  to  unfold  to  the  mind  of 
man,  and  make  manifest  there.  And  this  he  asserts,  in  opposition 
to  the  notion  that  we  are  to  believe  or  practice  things,  contrary  to 
reason  and  scripture,  merely  because  the  church  of  Rome  has  com- 
manded them.  He  winds  up  the  whole  argument  with  this  result : 
"  but  this  I  conclude,  that  the  reason  of  fallen  men  is  corrupted,  and 
is  an  uncertain  thing  to  rely  upon,  and  so  NOT  A  COMPETENT 
JUDGE  in  matters  of  so  high  concernment  as  touching  everlasting 
salvation.'*^ 

The  compilers  have  done  great  injustice  to  Francis  Howgill,  by 
mutilating  the  sentence,  so  as  to  force  upon  him,  if  possible,  an  opi- 
nion directly  the  reverse  of  that  which  he  was  contending  for  ;  and 
one  which  he  declares  to  be  no  part  of  his  belief. 

In  the  course  of  the  essay  from  which  the  extract  is  made,  he  as- 
serts, that  "  they  that  teach  a  contrary  doctrine  to  the  doctrine  of 
Christ  and  his  apostles,  they  have  the  spirit  of  error;  p.  633. 
"  Again  we  have  this  to  say,  he  that  teacheth  a  contrary  doctrine 
than  that  which  was  once  delivered  unto  the  saints,  is  a  deceiver  and 
deceived ;  and  this  was  Christ's  doctrine,  once  delivered  unto  the 
saints,  &c."  P.  631.  Those  who  are  now  promulgating  sentiments 
which  are  directly  contradictory  to  the  doctrines  of  Christ  and  his 
apostles,  may  perceive  from  this,  how  far  F.  H.  is  from  coinciding 
with  them  ;  while  these  assertions,  will  fully  acquit  him  from  in- 
tending to  insinuate  that  man  by  his  ov/n  reason  and  wisdom  may 
understand  the  mysteries  of  redemption,  in  direct  opposition  to  the 
declarations  of  our  blessed  Lord,  who  said,  they  were  hid  from  the 
wise  and  prudent  of  this  world,  and  of  the  apostles,  who  declared 
the  things  of  God  knoweth  no  man,  but  the  Spirit  of  God,  and  the 
world  by  wisdom  knew  not  God. 

In  conclusion  he  declares,  that  Christ  is  the  way  to  the  Father 
and  to  the  kingdom,  the  rule  of  his  church  and  the  Head  by  which 
it  is  governed,  that  he  is  the  Lawgiver  and  Judge,  for  the  Father 
hath  committed  all  judgment  unto  the  Son,  who  alone  propounds 
truth  sufficiently,  and  is  the  Author  of  true,  living,  saving  faith- 


253 


CONCLUSION. 

We  have  now  concluded  our  examination  of  the  Extracts  made 
by  the  Compilers,  from  the  writings  of  our  "  primitive  Friends  ;" 
and  have  proved  by  abundant  and  conclusive  testimony,  from  the 
very  authors  whom  they  quote,  that  the  alleged  charge  of  coinci- 
ding with  Elias  Hicks,  in  denying  the  Three  that  bear  record  in 
heaven,  the  Divinity  and  Atonement  of  our  Lord  and  Saviour  Jesus 
Christ,  and  the  authenticity,  and  divine  authoiity  of  the  Holy 
Scriptures,  is  unfounded  and  untrue. 

We  have  shown  from  the  writings  of  the  early  Quakers,  that 
when  charged  with  holding  the  sentiments  which  Elias  Hicks  now 
avows,  they  promptly  denied  and  repelled  it  as  a  false  and  mali- 
cious accusation  ;  and  we  have  presented  to  the  reader,  numerous 
declarations  of  faith,  put  forth  by  them,  evincing  in  the  clearest 
manner,  their  firm  belief,  in  all  the  doctrines  of  the  christian  reli- 
gion, as  laid  down  by  our  blessed  Lord  and  his  apostles,  in  the  sa- 
cred volume ;  from  which  it  is  apparent,  that  E.  Hicks  and  his  ad- 
herents, have  widely  swerved  from  the  original  principles  "  of  our 
pious  and  enlightened  predecessors." 

In  examining  the  extracts  made  by  the  compilers,  we  have  had 
to  notice  many  instances,  where  they  have  garbled  or  interpolated 
the  writings,  which  they  have  quoted,  so  as  to  obscure,  or  entirely 
pervert,  the  true  sense,  and  meaning  of  the  authors.  We  cannot 
but  view  these  unjustifiable  liberties,  as  greatly  beneath  the  true 
dignity  of  honest  men,  and  the  uprightness  of  the  christian  charac- 
ter, and  as  furnishing  decisive  proof,  that  they  are  advocating  a 
cause,  which  cannot  be  defended  by  fair  and  honourable  means  ; 
yet  we  are  not  so  uncharitable,  as  to  suppose  that  all  those,  who 
may  be  favourable  to  Elias  Hicks,  approve  of  the  ungenerous  means 
to  which  the  compilers  have  resorted,  in  order  to  force  upon  the 
early  Quakers,  sentiments,  which  it  is  incontestibly  evident, 
they  never  held. — We  trust  that  the  number  who  would  thus  iden- 
tify themselves  with  such  dishonourable  practices,  is  very  small — 
for  we  are  persuaded  that  every  liberal  and  enlightened  mind, 
whatever  may  be  its  bias,  in  favour  of  the  opinions  which  the  com- 
pilers wish  to  support,  will  disclaim  with  noble  indignation,  any 
participation  in  such  measures. 

In  treating  upon  the  several  points  embraced  in  the  pamphlet, 
to  which  we  have  replied,  the  sameness  of  the  subjects  rendered  it 
impossible  to  avoid  frequent  repetition;  but  we  apprehend,  the  pe- 
culiar circumstances  of  the  case,  will  form  a  sufficient  apology  to 
the  candid  reader. — In  making  our  extracts,  we  have  been  careful 
to  omit  no  part,  requisite  to  give  a  just  view  of  the  author's  sentl- 


254 

ments ;  and  though  the  limits  of  the  present  volume,  would  not  ad- 
mit of  the  insertion  of  more  than  a  small  part,  of  the  very  abun- 
dant evidence,  for  the  soundness  of  the  doctrines  of  primitive 
Friends ;  yet  we  hope  the  quotations  which  we  have  exhibited,  will 
not  only  satisfy  our  readers  that  they  were  real  Christians,  but  ex- 
cite them  to  a  serious  examination  of  their  acknowledged  doc- 
trinal treatises ;  of  which  the  most  full  and  clear  are  Penn's  Pri- 
mitive Christianity  Revived,  his  Key  opening  the  way  to  distin- 
guish between  the  Quaker's  religion  and  the  perversions  of  it,  and 
his  Testimony  to  the  Truth,  &c.  and  Barclay's  Catechism  and 
Apology. 

From  an  extensive  and  careful  research  into  the  works  of  the 
early  Quakers,  we  are  fully  satisfied,  without  the  shadow  of  a  doubt, 
that  they  were,  what  they  ever  professed  to  be,  sincere  and  un- 
feigned believers,  in  all  the  doctrines  of  Holy  Scripture,  undenia- 
bly so,  as  regards  those  points  which  Elias  Hicks  now  positively  re- 
jects ;  and  that  they  w^ere  ever  ready  and  willing  to  have  all  their 
"tenets  tried  by  the  testimony  of  the  Sacred  volume.  We  fear  not, 
but  that  we  shall,  on  all  occasions,  be  able  to  prove  and  establish 
this,  in  the  most  satisfactory  manner,  by  the  evidence  of  their  own 
writings. 

The  compilers  of  the  pamphlet  inform  us,  that  their  extracts, 
"  have  been  carefully  transcribed  and  compared;  if,  however,  [say 
they]  any  alterations,  or  inaccuracies,  appear,  they  are  to  be  attri- 
buted solely  to  accident,  and  not  to  design." 

We  appeal  to  the  sober  judgment  of  every  upright  man,  whether 
this  sentence,  does  not  evince  in  the  clearest  manner,  that  they 
knew  at  the  time  they  were  printing  the  pamphlet,  that  they  had 
unjustly  altered  the  language  of  the  primitive  Friends  ;  and  were 
anxious  by  this  flimsy  apology,  to  screen  themselves  from  the  me- 
rited odium  which  such  conduct*  must  inevitably  receive.  We  can 
readily  attribute  literal  inaccuracies,  ^nd  typographical  errors  to 
accident,  and  make  every  reasonable  allowance  for  them,  because 
we  know,  that  even  where  much  care  is  taken,  they  will  frequently 
occur;  but  deliberately  to  assert,  that  alterations,  and  such  altera- 
tions too,  as  the  compilers  have  made,  leaving  out  necessary  parts 
of  sentences,  adding  whole  lines  to  the  language  of  the  writer,  and 
by  the  most  unfair  garbling,  entirely  perverting  the  meaning  of  the 
text ;  to  tell  the  public,  that  these  alterations  "  are  to  be  attributed 
solely  to  accident,  and  nqt  to  design;''"'  is  so  palpable  an  instance  of 
disregard  to  truth,  as  must  put  to  the  blush,  every  advocate  for  the 
cause  in  which  they  are  engaged.  Such  alterations  could  not  possi- 
bly occur,  by  accident,  as  the  compilers  well  knew,  when  they  were 
writing  this  sentence.  They  evince  a  deliberate  design,  to  lay  waste 
the  christian  character  of  the  Society  of  Friends,  and  to  fix  the  odi- 
ous stigma  of  unbelief,  upon  those  worthy  and  pious  men,  who  were 
its  original  founders. 

We  doubt  not,  but  the  compilers  have  "  carefully  compared 
their  extracts  ;"  but  we  have  >hown  enough  in  the  present  volume, 
to  convince  any  one,  that  the  care  in  comparing,  has  been  taken,  not 
to  render  them  faithful  delineations  of  the  sentiments  contained  in 


255 

the  originals,  but  to  mutilate  or  alter  them,  so  as  to  present  the 
most  favourable  construction,  in  support  of  the  sentiments  of  Elias 
Hicks.  They  seem  themselves  to  have  been  fully  aware  of  this, 
and  as  if  to  deprecate  the  just  retribution  of  censure  and  contempt, 
which  they  knew  must  await  detection,  they  put  in  the  plea  of  ac- 
cident. The  alterations  say  they,  occurred  by  accident.  But  surely, 
this  is  adding  effrontery  to  unfairness.  What  opinion  would  a  ju- 
dicial tribunal  form  of  a  man,  who,  when  arraigned  on  trial  for  a 
forgery,  should  plead  that  he  did  it,  solely  by  accident,  not  by  de- 
sign ?  Would  not  such  a  paltry  excuse  yx%i\y  be  esteemed  an  ag- 
gravation to  the  offence  ?  and  yet  a  man  so  circumstanced,  might 
with  as  much  truth,  set  up  such  a  pretence,  as  do  the  compilers  for 
the  alterations,  which  they  have  wittingly  made. 

It  is  cause  of  deep  regret  to  us,  that  persons  professing  them- 
selves members  of  a  religious  society,  once  honourably  distinguish- 
ed by  its  conscientious  regard  to  truth  and  integrity,  should  have 
given  occasion  for  the  remarks  which  we  have  been  obliged  to  make; 
and  especially  when  under  the  pretence  ot  advocating  religious 
principles.  Great  indeed  must  be  their  defection  from  the  sincerity 
of  our  worthy  predecessors  !  We  know  not  who  the  compilers 
are,  and  consequently  cannot  be  actuated  by  personal  feelings,  in 
aught  we  have  said.  The  task  of  exposing  their  errors  has  been 
by  no  means  a  pleasant  one  ;  but  when  we  remembered  how  prompt 
and  decided  the  early  Quakers  were,  in  replying  to  every  accusa- 
tion alleged  against  them,  and  how  zealously  they  vindicated  their 
infant  society  from  the  charges  which  are  now  revived  by  the  com- 
pilers ;  justice  to  the  memory  of  these  worthy  christians,  love  to  the 
Society  of  Friends,  as  well  as  a  sense  of  duty,  impelled  us  to  en- 
gage in  the  present  work.  We  have  endeavoured  to  state  the  truth 
honestly,  though  plainly,  and  trust  that  in  so  doijig,  we  have  been 
actuated  only  by  upright  motives. 

The  following  accusations  f)eing  substantially  the  same  as  those 
insinuated  in  the  pamphlet ;  and  the  replies  to  them,  asserting  the 
true  belief  of  the  primitive  Friends,  may  properly  claim  a  place  in 
this  conclusion,  viz : 

"  It  hath  been  an  objection  often  made,  sometimes  foolishly,  some- 
times enviously,  but  always  falsely  ;  that  we  deny  the  holy  Three, 
ijientioned  1  John  v.  7,  which  bear  record  in  heaven :  because  we 
cannot  but  think  the  word  «  Person,"  too  gross  to  express  them. 
We  own  their  distinction  in  all  the  instances  of  it,  recorded  in  Holy 
writ  ;  and  have  a  thousand  times  declared  our  sincere  belief,  in  Al- 
mighty God,  the  creator  of  all  things;  and  in  Jesus  Christ  his  eter- 
nal Son,  by  whom  all  things  were  made,  and  in  the  Holy  Spirit,  pro- 
ceeding trom  the  Father  and  the  Son."— Switch  for  the  Snake,  p. 
184. 

"  Snake,  p.  121. — The  Quakers  and  Socinians,  acknowledge  a 
Three,  but  deny  a  trinity,  which  is  to  confess  the  same  thing  in 
English  and  to  deny  it  in  Latin  :  fortrinitasis  only  Latin  for  three 
— But  the  meaning  is,  they  would  not  have  the  Three  in  heaven  to 
be  Three  persons.  Though  they  cannot  make  sense  of  Three  what 
they  are,  if  not  Three  Persons."     To  whicii  Joseph  Wyeth  replies  : 


256 

•'  What  the  Socinians  acknowledge  is  not  my  business  to  en- 
quire. But  for  ourselves,  TFe  acknowledge  the  Three  mentioned  in 
Holy  Writ,  which  bear  record  in  heaven,  and  we  need  not  the  pe- 
dantry of  the  Snake,  to  translate  the  word  into  Latin :  and  the 
sense  we  make  of  the  Three,  so  bearing  record,  is  the  same  which 
is  declared  by  the  Holy  Ghost ;  and  when  the  Snake  shall  show  that 
the  Holy  Ghost  hath  declared  them,  Three  Persons,  we  will  not 
fail  so  to  express  them." — Pages  186, 187. 

"  According  to  what  has  been  already  spoken  in  the  foregoing 
sections,  occasionally,  concerning  the  Divinity  and  incarnation  of 
Christ,  I  do  here  of  set  purpose  declare  it  as  a  truth,  which  notv  is, 
and  always  hath  been,  since  we  were  a  people,  believed  and  declared 
by  us :  That  the  Word  which  was  in  the  beginning  with  God,  by 
which  all  things  were  made  ;  did  in  thefidness  of  time,  according  to 
the  appointment  of  the  Father,  take  flesh,  and  was  born  of  the  Virgin 
Mary,  and  that  in  that  body  of  flesh,  the  fidness  of  the  Godhead 
dwelt  bodily.  Thus  in  the  largeness  of  the  expression,  and  sense 
of  Scripture,  we  do  truly  and  sincerely  oi^^n,  according  to  John  i.  14. 
that  the  Word  was  made  flesh,  ^c.  dwelt  on  the  earth,  and  took  on 
him,  not  the  nature  of  angels  ;  not  any  aerial  or  fantastical  body : 
but  the  seed  of  Mraham  and  David  ;  and  this  he  did  for  the  same 
reason  and  behoof  mentioned  by  the  apostle,  Heb,  ii.  17,  18. 
Wherefore  in  all  things  it  behoveth  him  to  be  made  like  unto  his 
brethren  that  he  might  be  a  merciful  and  faithful  High  Priest  in 
things  pertaining  to  God,  to  make  reconciliation  for  the  sins  of  the 
people.  For  in  that  he  himself  hath  suffered,  being  tempted,  he  is 
able  to  succour  them  that  are  tempted.  For  which  infinite  love  of 
Jesus  Christ,  in  being  both  the  Saviour  and  Reconciler,  of  men  to 
God,  through  himself  we  sincerely  say  with  the  apostle,  Heb.  iii.  3, 
For  this  man  was  counted  worthy  of  more  glory  than  Moses,  inas- 
much as  he  who  hath  builded  the  house  hath  more  honour  than  the 
house. 

•'  Reader,  these,  and  all  ether  testimonies  recorded  in  Holy  Writ, 
testifying  to  the  manhood  as  well  as  the  divinity  of  Jesus  Christ,  ive 
do,  and  always  did  sincerely  own:  so  that  should  our  books,  in 
which  is  treated  directly  on  this  subject,  and  abundantly  more 
largely,  and  particularly  than  here  it  can  be,  be  collected,  they  would 
make  m.nny  volumes.  Yet  such  hath  been,  and  is  the  inveterate  ma- 
lice of  our  enemies,  that  our  writings  no  m'ore  than  our  words,  must 
not  mean  what  ive  so  often  and  solemnly  have  declared  we  do  mean  by 
thejn  ;  but  what  our  adversaries  will  have  them  to  mean,  that  so  they 
may  not  seem  to  want  proofs  for  these  their  false  and  envious  charges. 
W^hat  now  remains  for  us  to  do  ?  But  still  to  persevere  in  our  true 
and  scriptural  belief  ^  and  to  repeat  our  testimonies  of  it  to  the  envi- 
ous objections  of  enemies  ;  and  for  the  satisfaction  of  the  sober  en- 
quirer."—p.  191,  192. 

"  In  the  section  immediately  foregoing,  the  divinity  and  incarna- 
tion of  Christ,  is  largely  treated  of,  and  I  have  therein  shown  that 
we  own  and  believe  both,  as  declared  ftdly  and  truly  in  the  holy 
Scriptures,  and  also  that  our  books,  rescued  from  the  perversions  of 
this  our  adversary,  do  speak  according  to  that  acknowledged  rule. 


257 

It  remains,  that  in  this,  I  now  show  that  we  have,  always  owned  in 
like  scriptural  sense  ;  that  Jesus  Christ,  in  life,  doctrine,  and  death, 
did  fulfil  his  Father^  s  will,  and  did  offer  up  himself,  a  most  satisfacto- 
■ry  sacrifice  for  the  sins  of  mankind  ^  in  opposition  to  the  false  insin- 
uations of  the  Snake  herein,  who  says,  p.  151,  Herein  the  Quakers 
are  direct  Socinians,  for  they  positively  deny  the  satisfaction. 

"  Under  which  cloudy  charge,  he  insinuates  as  if  we  did  deny  what 
the  scriptures  do  declare  herein :  ichich  is  false,  and  he  might  with 
equal  sincerity  have  said,  the  Church  of  England  do  deny  the  satis- 
faction. For  to  come  nearer,  the  satisfaction  which  is  positively 
denied  by  us,  is  as  positively  denied  by  the  Church  of  England, 
which  is,  that  rigid  and  strict  notion  of  satisfaction,  which  some  had 
doctrinally,  but  unscripturally  laid  down,  in  the  terms  following,  viz: 
— [Here  the  author  inserts  William  Penn's  description  of  the  doc- 
trine, for  which  see  page  38  of  this  work.] 

"  This,  reader,  is  the  satisfaction,  or  strict  and  rigid  notion  of  it 
which  we  do  deny,  and  which  William  Penn  as  quoted  by  the 
Snake,  p.  154,  does  totally  exclude,  as  anon  I  shall  have  occasion 
more  largely  to  show.  But  that  we  do  from  hence  deny  the  satis- 
faction which  Christ  did  make,  and  which  the  Father  did  accept^  as 
mentioned  and  declared  in  Holy  Writ,  is  very  false.  For  we  do  believe 
that  as  our  Saviour  does  declare,  John  x.  18,  '  No  man  taketh  it  from 
me,  (speaking  of  his  life,)  but  I  lay  it  down  of  myself :  I  have  power 
to  lay  it  down,  and  I  have  power  to  take  it  again.  This  command- 
ment received  I  of  my  Father.'  I  say,  we  do  believe  that  as  Christ 
had  this  commandment  and  power  from  the  Father,  so  by  his  pure, 
divine,  free  and  voluntary  resignaf ion,  '  not  as  I  will,  but  as  thou 
wilt,'  Matt.  xxvi.  42,  he  did,  thereby  endear  the  Father^s  love  unto 
him,  as  himself  declares,  verse  17,  Therefore  doth  my  Father  love 
me,  because  I  lay  down  my  life.  And  this  his  free,  and  uncon- 
strained, voluntary  offering  of  himself  as  a  ransom  for  all,  did  in- 
clude his  agony  on  the  mount,  and  his  agony  on  the  cross ;  in  fine, 
it  includes  all  his  sufferings,  both  inward  and  outward,  ivhereby  he 
became  a  complete,  perfect,  and  satisfactory  sacrifice,  and  as  such  was 
accepted  of  the  Father.  This  briefly,  but  truly,  and  according  to 
scripture,  is  a  short  account  of  the  satisfaction  lohich  ive  do  positive- 
ly own:  as  the  former  is  an  account  of  the  satisfaction  which  we  do 
positively  deny" — Pages  230,  231,  232. 

"  The  Quakers  dispute  against  these,  (viz:  the  outward  sufferings 
and  death  of  Christ,)  and  place  the  merit  and  satisfaction,  in  the  alle- 
gorical sufferings  and  blood  of  their  light  ivithin,  inwardly  shed,  &c. 

"  This  assertion  of  the  Snake,  is  not  allegorically,  but  literally  a 
fie;  for  we  acknowledge  the  satisfaction  made  by  Christ  to  his  Father, 
but  we  do  deny  that  groundless  and  dangerous  notion,  of  his  having 
paid,  and  his  Father  exacted,  that  strict  and  rigorous  satisfaction, 
by  undergoing  the  self-same  punishment  and  pains  that  the  damned 
suffer  in  hell. 

"  TP'e  own  the  merit  of  his  outward  death  and  sufferings,  but  dis- 
pute, against  the  misapplication  oj  that  merit,  to  ungodly  men,  con- 
tinuing impenitently  in  their  sins. 

"  We  own  and  believe,  that  men  by  continuing  impenitently  in 

K.  k 


258 

their  sins,  do  press,  as  with  sheaves,  the  Holy  Spirit,  and  by  such, 
their  despite  to  the  Spirit  of  grace,  do  grieve  the  good  Spirit  of  God, 
which  he  hath  shed  abroad  upon  the  hearts  of  men  in  order  to  their 
regeneratioh.  But  have  never  said  or  believed,  that  the  satisfaction 
made  by  Christ  to  the  Father,  and  the  merit  thereof,  consisted  in  any 
allegorical  suffering  and  blood  of  the  Light  within,  inwardly  shed. 

"  We  own  and  believe,  that  men  through  obedience  to  the  spirit 
of  grace,  may  come  to  have  their  consciences  sprinkled  from  dead 
works,  to  serve  the  living  God ;  and  may  through  the  blood  of  the 
everlasting  covenant,  be  made  perfect  in  every  good  work  to  do  the 
will  of  God,  through  Jesus  Christ.  But  have  never  placed,  or  be- 
lieved the  possibility  thereof,  did  consist  in  such  allegorical  death  and 
sufferings,  as  the  Snake  does  insinuate  against  us  ;  no  more  than 
the  apostle,  in  these  and  other  places  of  Holy  Writ,  where  he  di- 
rects men  to  the  Word,  Christ,  in  them,  can  be  supposed  to  under- 
value the  outward  death,  and  sufferings  of  Christ,  at  Jerusalem,  and 
to  place  the  satisfaction  he  made  to  the  Father,  and  the  merit  of  it, 
to  consist  in  these  his  spiritual  appearances,  by  the  Holy  Spirit,  in 
the  hearts  of  men." — Switch,  pages  7,  8.     ' 

"  We  have  always  testified  according  to  2  Tim.  iii.  16.  Ml  scrip- 
ture is  given  by  inspiration  of  God,  and  is  profitable,  for  doctrine, 
for  reproof  for  correction,  for  instruction  in  righteousness.  And 
the  reason  of  this  is,  because  according  to  2  Pet.  i.  21.  T/ie 
prophecy  came  not  in  old  time  by  the  will  of  man,  but  Holy 
men  of  God  spake  as  they  were  moved  by  the  Holy  Ghost.  And 
therefore,  it  is,  that  we  have  constantly  directed  men,  to  the  Holy 
Spirit  for  the  true  understanding  of  them  ;  by  the  movings  whereof 
they  were  at  first  written.  For  as  they  do  contain  a  true  declara- 
tion of  the  things  of  God,  so  they  are  not  to  be  truly  understood,  but 
by  the  Spirit  of  God.  How  much  the  contrary  of  this  can  be  prov- 
ed by  this  Snake,  I  shall  now  examine. 

"  Snake,  page  85. — The  Quakers'  notion  of  the  Light  within,  (as 
before  explained,)  must  necessarily  cut  off  our  dependence  upon  the 
Holy  Scriptures,  as  a  rule  either  of  faith  or  manners. 

"  The  Light  within,  Christ  in  us,  as  before  I  have  explained,  as  it 
is  not  contrary  to  the  scriptures  ;  so  it  does  not  cut  them  off  from  be- 
ing useful,  as  before  declared^  viz  :  for  doctrine,  reproof,  correction, 
&c.  For  though  the  Holy  Spirit  is  as  infallible  now  as  ever,  and 
it  is  the  same  Holy  Spirit,  (manifested  in  the  hearts  of  men  at  this 
day,)  by  which  the  holy  men  did  write  the  scriptures,  yet  the  mani- 
festations thereof  to  them,  being  in  greater  degree,  we  justly  give 
them  the  priority  ;  tW\t,  with  respect  to  the  writings  of  anyfaitliftU 
servant  of  Christ  at  this  day.  But  with  respect  to  the  Holy  Spirit, 
that  being,  (as  I  have  just  now  said,)  as  infallible  now  as  ever;  it 
roust  of  necessity  also  follow,  that  whosoever,  through  obedience, 
follows  the  guidings  of  it,  must  have  as  sure,  (because  the  same,) 
rule  as  the  prophets  and  apostles  had.  And  tliis  is  no  more  contradic- 
tory, than  the  parable  of  the  talents,  Matt,  xxv.,  in  which  our  Saviour 
shows  the  different  proportions  of  trust  of  the  same  treasure:  and 
the  one  talent,  had  it  been  employed  in  tlie  same  way,  which  the 
five  were,  it  would  as  certainly  have  gained  profit.     Thus  they  who 


259 

through  obedience,  improve  their  talent,  and  are  in  the  apostle^s 
phrase,  2  Cor.  vi.  1,  workers  together  with  Christ,  they  shall  witness 
a  growth  in  his  grace  ;  and  who  do  so  grow,  have  the  same  sure  rule 
of  the  Holy  Spirit,  to  read  and  understand  the  scriptures  by,  even 
the  same  sure  rule,  which  the  prophets  and  apostles  had,  when 
they  writ  them.  Hence  it  is,  that  he  that  hath,  and  obeys  the  least 
measure  of  this  sure  rule,  the  Holy  Spirit  in  himself,  will  easily  and  rea- 
dily acknowledge  and  consent,  to  the  further  degrees  of  the  revealed 
will  of  the  Holy  Spirit,  recorded  in  the  scriptures  of  truth." — pages 
150,  151. 

Such  are  the  doctrines  and  principles  which  the  Society  of  Friends 
has  ever  maintained,  and  which  all  those  who  are  consistent  mem- 
bers of  it,  do  still  maintain,  notwithstanding  the  many  contrary  as- 
sertions which  invidious  opposers,  or  pretended  friends  have  been 
pleased  to  make  in  their  name.  And  however  its  christian  reputa- 
tion may  be  eclipsed  by  the  sorrowful  defection  of  some  nominal 
members,  from  that  holy  faith  which  in  so  remarkable  a  manner 
was  committed  to  our  worthy  predecessors,  the  profession  whereof 
they  held  fast,  through  a  long  scene  of  cruel  persecution  and  grievous 
suffering,  we  reverently  rejoice  in  the  unshaken  belief  that  our  chris- 
tian doctrines  will  never  fall  to  the  ground — but  that  He  who  raised 
us  up  to  be  a  people,  and  so  signally  blessed  us  with  the  Holy  Spirit, 
will  still  continue  to  preserve  faithful  witnesses  unto  himself,  who 
amid  all  the  storms  of  calumny,  and  the  reproaches  of  that  spirit 
which  still  delights  to  be  the  accuser  of  the  brethren,  will  stand  no- 
bly and  firmly  for  the  support  of  the  glorious  gospel  of  our  Lord 
and  Saviour  Jesus  Christ. 

To  conclude,  we  sincerely  adopt  the  following  expressions  of 
the  great  and  dignified  Penn,  in  his  address  to  the  Bishop  of  Cork  : 

"  That  God,  that  has  upheld  us  by  his  free  spirit  to  this  day,  through 
many  and  great  afflictions,  we  firmly  believe,  will  suffer  nothing  to 
attend  us,  that  shall  not  in  the  conclusion  work  for  his  glory  and  our 
good,  if  we  continue  stedfast  to  the  end,  in  the  blessed  way  of  right- 
eousness, wherein  he  has  so  often  and  signally  owned  and  preserved 
us;  notwithstanding  the  violence  of  open  enemies,  and  the  treach- 
erous and  restless  endeavouis  of  false  friends." — Vol.  ii.  page  915. 


PART  SECOND. 


SELECTIONS    FROM   THE    WRITINGS    OF 


TOX,  PENN,  BARCLAY,   PENNINGTON,  WHITEHEAD,  CLARIDGE, 
CROOK,  BURROUGH, 


AND  OTHER  DISTINGUISHED  MEMBERS 


SOCIETY  OF  FRIENDS, 


StlRWIXG    THE    CONSISTENCY  OF  THEIR   FAITH  AND   DOCTRINES  WITII 
THE  DIVINE  TESTIMONY  OF  THE  HOLY  SCIPTURES. 


J^ote. — The  following  selections,  from  the  writings  of  many  an- 
cient, and  honourable  members  of  the  Society  of  Friends,  will  fully 
establish  the  assertion,  that  since  its  first  rise,  the  same  doctrines 
have  ever  been  held  and  promulgated  by  all  those  who  were  in  unity 
with  the  body ;  and  that,  whatever  calumnies  might  be  raised  against 
them,  whether  by  open  enemies,  pretended  friends,  or  apostatized 
members,  the  true  Quakers  have  ever  been  sincere  believers,  in  all 
the  doctrines  of  the  Christian  religion,  as  they  are  set  forth  in  the 
Holy  Scriptures. 

The  limits  of  the  present  volume  will  admit  of  inserting  but  a 
small  part  of  the  abundant  testimony,  which  goes  to  prove  this  point, 
jn  the  most  conclusive  manner.  So  frequently  and  fully  did  our  pre- 
decessors assert  the  soundness  of  their  belief,  in  the  Three  that  bear 
witness  in  heaven  ;  the  divinity,  atonement,  mediation,  and  inter- 
cession of  our  blessed  Lord;  and  the  inestimable  value  of  the  Holy 
Scriptures,  that  if  these  declarations  were  all  collected,  they  would, 
alone;  fill  a  large  volume. 


GEORGE  FOX. 

On  page  86  of  George  Fox's  Journal,  we  find  the  following; 

"  This  priest  Stevens  a'^ked  ine,  '  Why  Christ  cried  out  upon  tlie 
cross,  "  My  God,  my  God,  why  hast  thou  forsaken  me?'"  and  why 
he  said, '  If  it  be  possible,  let  this  cup  pass  from  me,  yet  not  my  will 
but  thine  be  done?'  I  told  him,  at  that  time  the  sins  of  all  mankind 
were  upon  him,  and  their  iniquities  and  transgressions,  with  ivhich 
he  was  wounded  ;  which  he  was  to  bear,  and  to  be  an  offering  for,  as 
he  was  man,  but  died  not  as  he  was  God  ;  so  in  that  he  -died  for  all 
men,  tasting  death  for  evert/  man,  he  was  an  offering  for  the  sins  of 
the  whole  world.  This  I  spoke,  being  at  that  time,  in  a  measure,  sen- 
sible of  Christ's  sufferings." — 1644. 

•'  Though  I  had  great  openings,  yet  great  trouble  and  temptations 
came  many  times  upon  me,  so  that  when  it  was  day  I  wislied  for 
night,  and  when  it  was  night,  I  wished  for  day  ;  and  by  reason  of 
the  openings  I  had  in  my  troubles,  I  could  say  as  David  said, 'Day 
unto  dav  uttereth  speech,  and  night  unto  night  showeth  knowledge.' 
When  i  had  openings,  they  ansivered  one  another,  and  answered  the 
scriptures,  for  I  had  great  openings  of  the  scriptures,  and  when  I 
was  in  troubles,  one  trouble  also  answered  to  another." — Page  90. 
1646. 

"  The  ranters  pleaded  that  God  made  the  devil  :  I  denied  it ;  and 
told  them  I  was  come  into  the  power  of  God,  the  Seed,  Christ,  which 
was  before  the  devil  was,  and  bruised  his  head  ;  and  he  became  a  de- 
vil by  going  out  of  truth;  and  so  became  a  murderer  and  a  destroyer. 
I  showed  them  that  God  did  not  make  him  a  devil  ;  for  God  is  a  God 
of  truth,  and  made  all  things  good,  and  blessed  them  ;  but  God  did 
not  bless  the  devil.  And  the  devil  is  bad,  and  was  a  liar  and  a  mur- 
derer from  the  beginning,  and  spoke  of  himself,  and  not  from  God." 
Page  278.   1655. 

"  I  turned  the  people  to  the  divine  light,  which  Christ,  the  heaven- 
ly and  spiritual  Man,  enlightenetli  them  withal,  that  with  that  light 
they  miojilt  see  their  sins,  and  that  they  were  in  death  and  darkness, 
and  without  God  in  the  world,  and  might  also  see  Christ,  from  whom 
it  Cometh,  their  Saviour  and  Redeemer,  vvho  shed  his  blood  and  died 
for  them,  who  is  the  way  to  God,  the  truth,  and  the  life." — Page  299. 
1655. 

In  a  general  epistle  to  the  yearly  meeting  of  Friends,  in  London, 
he  says — 

"  As  the  gospel  is  preached  again,  if  your  fai.th  doth  not  stand  in 
the  power,  but  in  men,  and  in  the  wisdom  of  words,  you  will  grow 
carnal ;  and  such  are  for  judgment,  ivho  cry  up  Paul  or  Apollo<^ 


264 

AND  NOi  CHRIST,  the  autlioT  of  your  faith.  Those,  that  love  to  he 
popular^  would  have  people's  faith  standin  them,  such  do  not  preach 
Christ,  but  themselves.  But  such  as  preach  Christ  and  his  gospel, 
would  have  every  man  and  woman  to  be  in  the  possession  of  it,  and 
every  man's  and  woman's  faith  to  stand  in  Christ,  the  author  of  it, 
and  in  the  power  of  God  ;  in  which,  as  their  faith  stands,  nothing  can 
get  betwixt  them  and  God  ;  for  if  any  should  fall  amongst  us,  as  too 
many  have  done,  that  leads  its  followers  either  into  the  waters,  or  in- 
to the  earth." — Vol.ii.  page  213.  1676. 

In  a  paper  which  he  wrote,  "  concerning  the  true  church,"  &c.  he 
says — 

"Christ  took  upon  him  the  seed  of  Abraham;  he  doth  not  say  the 
corrupt  seed  of  the  gentiles  ;  so,  according  to  the  flesh,  he  was  of 
the  holy  seed  of  Abraham  and  David,  and  his  holy  body  and  blood 
was  an  offering  and  a  sacrifice  for  the  sins  of  the  whole  world,  as  a 
Lamb  without  blemish,  whose  flesh  saw  no  corruption.  By  the  one 
offering  of  himself,  in  the  new  testament,  or  new  covenant,  he  has 
put  an  end  to  all  the  oflerings  and  sacrifices,  amongst  the  Jews  in  the 
old  testament.  Christ,  the  holy  Seed,  was  crucified,  dead,  and  bu- 
ried, according  to  the  flesh,  and  raised  again  the  third  day,  and  his 
flesh  saw  no  corruption.  Though  he  was  crucified  in  the  flesh,  yet 
quickened  again  by  the  spirit,  and  is  alive,  and  liveth  forevermore, 
and  hath  all  power  in  heaven  and  earth  given  to  him,  and  reigneth 
over  all,  and  is  the  one  Mediator  between  God  and  man,  even  the 
man  Christ  Jesus.  Christ  said, '  he  gave  his  flesh  for  the  life  of  the 
world;'  and  the  apostle  saith,  'his  flesh  saw  no  corruption;'  so  that 
which  saw  no  corruption,  he  gave  for  the  life  of  the  corrupt  world, 
to  bring  them  out  of  corruption.  Christ  said  again,  '  He  thateateth 
my  flesh,  and  drinketh  my  blood,  hath  eternal  life,  for  my  flesh  is 
meat  indeed,  and  my  blood  is  drink  indeed.  And  he  that  eateth  my 
flesh,  and  drinketh  my  blood,  dwclleth  in  me,  and  I  in  him.'  He 
that  eats  not  his  flesh,  and  drinks  not  his  blood,  which  is  the  life  of 
the  flesh,  hath  not  eternal  life.  As  the  apostle  saifh,  'All  died  in 
Adam,'  then  all  are  dead.  Now  all  coming  spiritually  to  eat  the 
flesh  of  Christ,  the  second  Adam,  and  drink  his  blood,  his  blood  and 
flesh,  give  all  the  dead  in  Adam,  life,  and  quicken  them  out  of  their 
sins  and  trespasses,  in  which  they  were  dead  ;  so  they  come  to  sit 
together  in  the  heavenly  places  in  Christ  Jesns,  and  are  living  mem- 
bers of  the  church  of  Christ  that  he  is  the  Head  of,  and  are  clothed 
with  the  Sun  of  righteousness,  the  Son  of  God,  that  never  changes, 
and  have  the  changeable  moon  under  their  feet,  and  all  changeable 
worldly  things,  inventions,  and  works  of  men's  hands." — Vol.  ij. 
pages  384,  385.    1686. 

In  an  essay  entitled  the*."  Royal  Law  of  God  Revived,"  &c.  he 
says, 

"  And  further  saith  the  apostle  in  1st  John  i.  1, 2. '  We  have  en  ad- 
vocate with  the  Father,  Jesus  Christ  the  righteous,  and  lie  is  the  pro- 
pitiation for  our  sins,  and  not  for  ours  only,  but  for  the  sins  of  the 
whole  world.'''' 

"  Now  mark,  this  is  a  large  word  for  all  people  to  take  notice  of, 
That  Jesus  Christ  is  the  propitiation  for  the  sins  of  the  whole  world. 


265 

riierefore  every  one  of  you,  in  your  own  particulars,  know  this, 
that  Christ  Jesus  who  is  crowned  with  glory  and  honour,  did  taste 
death  for  every  man;  mark,  for  every  man;  and  whosoeveu  de- 
nies this  doctrine  IS  AN  ANTICHRIST,  AND  PREACHES  ANOTHER,  IS 

A  FALSE  PREACHER  AND  SEDUCER,  and  brings  people  to  trouble  and 
loss,  from  that  which  is  right,  and  their  due,  in  which  is  their  satis- 
faction: so  these  are  universal  things  to  all  mankind,  whereby  all 
mankind  might  come  out  of  the  earthly  old  Adam,  in  the  fall  and 
transgression,  to  Ami  that  hath  died  for  them  all,  and  purchased 
them  all,  and  tasted  death  for  all,  and  enlightened  them  all,  and  gave 
his  grace  to  them  all ;  and  he  willeth  that  all  might  be  saved,  and 
come  to  the  knowledge  of  the  truth  of  Christ,  who  doth  this  :  ^nd 
whoever  teacheth  another  doctrine,  brings  people  into  sects  and  con- 
fusion, to  destroy  one  another,  where  they  have  not  natural  affec 
tions,  and  will  do  that  to  another,  which  they  would  not  have, 
others  do  unto  them,  who  break  the  bonds  thereby  of  civil  commerce 
amongst  mankind,  and  the  religions,  ways  and  Worships  of  all  such, 
are  no  worships,  religions,  nor  ways  to  God,  but  set  up  by  a  dark, 
peevish,  spirit,  by  which  they  destroy  one  another,  which  are  God's 
creatures,  about  them  ;  all  which  come  from  him,  who  is  out  of  the 
truth,  whom  Christ  came  to  destroy."' — Page  19.  1671. 

In  his  "answer  to  all  such  as  falselj  say,  the  Quakers  are  no 
Christians,"  written  from  Worcester  Prison,  and  printed  in  the 
year  1682,  he  has  the  following  declaration,  viz  : 

"  And  Christ  hath  purchased  his  Church  with  his  own  blood.  Acts 
XX.  28.  •  And  we  give  thanks  unto  the  Father,  which  hath  made 
us  meet  to  be  partakers  of  the  inheritance  of  the  saints  in  light, 
who  hath  delivered  us  from  the  power  of  darkness,  and  hath  trans- 
lated us  into  the  kingdom  of  his  dear  Son,  in  tvhom  we  have  re- 
demption through  his  blood,  that  is,  the  forgiveness  of  sins,  who  is 
the  image  of  the  invisible  God,  the  first  begotten  of  every  creature ; 
for  by  him  were  all  things  created,  which  are  in  Heaven,  and  which 
are  in  earth,  things  visible,  and  invisible,  whether  they  be  thrones, 
dominions,  principalities,  or  powers,  all  things  were  created  byhiiu 
and  for  him ;  antl  he  is  before  all  things ;  and  in  him,  and  by  him, 
all  things  consists;  and  he  is  the  Head  of  the  body,  (the  Church) 
who  is  the  beginning,  and  the  first  begotten  from  the  dead,  that  in 
all  things  he  might  have  the  pre-eminence ;  for  it  pleased  the  Fa- 
ther, that  in  him  should  all  fulness  dwell.  Col.  i."  And  many 
other  scriptures  we  might  bring,  which  do  prove  that  Christ  is  the 
Head  of  the  Church, 

"  And  Christ  saith,  all  power  in  Heaven  and  in  earth  is  given  to 
me.  Matt,  xxviii.  18.  And  we  know  that  the  ISon  of  God  is  come,  and 
hath  given  us  an  understanding,  that  we  may  know  him  that  is 
true,  and  we  are  in  him  that  is  true,  even  in  his  Son  Jesus  Christ; 
this  is  the  true  God,  and  eternal  life,  1st  John  v.  20.  And  Christ 
and  the  Apostles  in  their  days,  did  not  set  up  one  man  to  be  Pope 
(nor  set  a  triple  crown  on  his  h'-ad)  to  be  Christ's  vicar  and  vice- 
gerent upon  earth,  nor  set  him  above  the  Apostles,  &,c. :  but  on  the 
contrary,  Christ  said,  it  was  the  Gentiles  that  exercised  lordship, 
and  are  called  gracious  lords ;  but  said  Christ,  he  that  will  be  the 

LI 


266 

greatest  among  you,  let  him  be  servant  unto  all :  not  Pope  oi 
Lord  over  all,  but  servant  unto  all.  And  Christ  gave  the  keys  and 
power  to  others  of  his  disciples,  as  well  as  Peter,  to  bind  and  loose. 
Matt,  xviii.  19.  And  so  Christ  prayed  for  all  his  disciples  and  fol- 
lowers, that  G(»d  had  given  him,  that  he  would  keep  them  from  the 
evil  of  the  world  ;  and  not  only  for  Peter,  as  may  be  seen  in  John 
xvii.  9.  And  we  own  the  Father,  the  Son,  and  the  Holy  Ghost,  as 
the  Apostles  have  declared. 

"When  the  fulnessof  time  was  come,  God  sent  forth  his  Son  made 
of  a  woman,  made  under  the  law,  that  he  might  redeem  them  that 
were  under  the  law,  that  we  might  receive  the  adoption  of  sons. 
Gal.  iv.  4,  5.  And  by  the  grace  of  God,  Christ  tasted  death  for 
euerj/jnan,  Heb.  ii.  9.  And  how  that  Christ  died  for  our  sins,  accord- 
ing to  the  scriptures  ;  and  that  he  was  buried,  and  rose  again,  ac 
cording  to  the  scriptures,  1st  Cor.  xv.  3,  4.  For  other  foundation 
can  no  man  lay  than  that  is  laid,  Jesus  Christ,  1st  Cor.  iii.  11.  And 
so  we  believe  those  'things  lohich  God  before  hath  showed^  by  the 
mouth  of  all  his  prophets,  that  Christ  should  suffer,  and  he  hath 
thus  fulfilled  it,  and  is  risen  from  the  dead,  and  is  at  the  right 
hand  of  God,  who  is  alive  again,  and  lives  for  evermore  ;  and  will 
reward  every  man  according  to  his  deeds,  and  is  the  Judge  both  of 
the  quick  and  dead,  and  his  sheep  now  hear  his  voice,  and  follow 
him,  as  in  the  Apostles'  days.  Acts  iii.  Rev.  i.  18.  Neither  is  there 
salvation  in  any  other  than  in  the  name  of  Jesus  ;  for  there  is  none 
other  name  given  under  Heaven  among  men,  whereby  we  must  be 
saved,  Acts  iv.  12.  And  without  controversy,  great  is  the  Mystery 
of  Godliness,  God  manifested  in  the  flesh,  justified  in  the  spirit, 
seen  of  angels,  preached  unto  the  Gentiles,  believed  on  in  the 
world,  and  received  up  into  glory,  1  Tim.  iii.  16.  And  it  is  the 
spirit  that  bcareth  witness,  because  the  spirit  is  truth  ;  for  there 
are  Three  that  bear  record  in  Heaven,  the  Father,  the  Word,  and 
the  Holy  Ghost,  and  these  Three  are  one  ;  and  there  are  Three  which 
bear  record  in  earth,  &c.  which  we  own,  1st  John  v.  6,  7.  And  now 
let  none  be  oft'ended,  because  we  do  not  call  them  by  those  unscrip- 
tural  names  of  Trinity,  and  Three  Persons,  which  are  not  scrip- 
ture words ;  and  so  do  falsely  say,  that  we  deny  the  Father,  the 
Word,  and  the  Holy  Ghost,  which  Three  are  one  that  bear  record 
in  Heaven,  See.  ivhich  Three  tve  own  with  all  our  hearts,  as  the  apos- 
tle John  did,  and  as  all  true  Christians  ever  did,  and  7iow  do,  and  if 
you  say,  we  arc  not  Christians,  because  we  do  not  call  the  Father, 
Son,  and  Holy  Ghost,  the  trinity,  distinct  and  separate  persons  : 
then  you  may  as  well  conclude  tiiat  John  was  no  Christian,  who  did 
not  give  the  Father,  Word,  and  Holy  Ghost,  these  names. 

"  We  believe  concerning  God  the  Father,  Son,  and  Spirit,  accord- 
ing to  the  testimony  of  the  Holy  Scripture,  which  we  receive  and 
embrace  as  the  most  authentic  and  perfect  declaration  of  Christian 
faith,  being  indited  by  the  Holy  Spirit  of  God,  that  never  errs  :  1st, 
That  there  is  one  God  and  Fathei:,- of  whom  are  all  things;  2ndly, 
That  there  is  one  Lord  Jesus  Christ,  by  whom  all  things  were 
made,  John  i.  and  xvii.  Rom.  ix.  who  was  glorified  with  the  Father 
before  the  world  began,  who  is  God  over  all,  blessed  forever,  John 


267 

xiv.  That  there  is  one  Holy  Spirit,  the  promise  of  the  Father  and 
the  Son,  and  leader,  and  sanctifier,  and  comforter  of  his  people, 
1st  John  V.  And  we  further  believe,  as  the  Holy  Scriptures  soundly 
and  sufficiently  express,  that  these  Three  are  one,  even  the  Father, 
the  Word,  and  Spirit. 

"  And  in  the  fulness  of  time  according  to  the  promise  of  the  Fa- 
ther, Christ  was  manifested  in  the  ilesh,  and  by  the  grace  of  God 
tasted  death/or  every  man,  as  before,  is  risen,  and  ascended,  and 
sits  on  the  right  liand  of  God  in  Heaven,  and  is  the  only  Mediator 
between  God  and  mati  ;  and  that  he  exercises  his  prophetical, 
kingly,  and  priestly  office,  now  in  his  church,  and  also  his  offices,  as 
a  Covmsellorand Leader,  Bishop,  Shepherd  and  Mediator,he  (to  wit) 
the  Son  of  God,  he  exercises  these  offices,  in  his  household  of  faith, 
whi»se  house  we  are,  that  are  believers  in  the  light,  and  by  faith  en- 
grafted into  Christ,  the  Word,  by  whom  all  things  were  made  ;  and 
80  ;ire  heirs  of  eternal  life,  being  elected  in  him  before  the  world 
began.  And  we  do  not  matter  if  this  Jewish  spirit  saith  now  of 
us,  as  it  did  formerly  of  the  followers  of  Christ,  that  none  but  ac- 
cursed people  followed  him,  that  knew  not  the  law;  and  if  you 
say  as  Nathaniel  said,  John  i.  46,  can  there  any  good  thing  come 
out  of  Nazareth?  We  say  with  Philip,  come  and  see." — Pages  26j 
-17,  28. 


268 


ROBERT  BARCLAY. 

"  Question. — What  are  they  that  bear  record  in  heaven  ? 

"  Answer. — There  are  Three  that  bear  record  in  heaven,  the  Fa- 
ther, the  Word,  and  the  Holy  Ghost,  and  these  Three  are  One." — 
Catechism,  page  2. 

After  reciting  the  texts  which  prove  the  pre-existence  of  our  bless- 
ed Lord,  he  thus  queries — 

"Question. — These  are  very' clear,  that  even  the  world  was  crea- 
ted by  Christ:  But  what  scriptures  prove  the  divinity  of  Christ 
against  such  as  fabely  deny  the  same? 

"  Answer. — And  the  Word  was  God.  Whose  are  the  fathers,  and 
of  whom,  as  concerning  the  flesh  Christ  came,  who  is  over  all  God 
blessed  forever.  Amen.  Who  being  in  the  form  of  God,  thought 
it  no  robbery  to  be  equal  with  God.  And  we  know  that  the  Son  of 
God  is  come,  and  hath  given  us  an  understanding,  that  we  may  know 
him  that  is  true,  and  we  are  in  him  that  is  true,  even  in  his  Son  Je- 
sus Christ:  this  is  the  true  God  and  eternal  life." — Page  8. 

"  Question. — After  what  manner  doth  the  scripture  assert  the 
conjunction  and  unity  of  the  eternal  Son  of  God,  in  and  with  the 
Man  Christ  Jesus? 

"  Answer. — And  the  Word  was  made  flesh,  and  dwelt  among  u?, 
(and  we  beheld  his  glory,  the  glory  as  of  the  only  begotten  of  the 
Father,)  full  of  grace  and  truth.  For  he  whom  God  hath  sent,  speak- 
cth  the  words  of  God  ;  for  God  giveth  not  the  Spirit  by  measure  unto 
him.  How  God  anointed  Jesus  of  Nazareth  with  the  Holy  Ghost 
and  with  power,  who  went  about  doing  good,  and  healing  all  that 
Ivere  oppressed  of  the  devil ;  for  God  was  with  him.  For  it  pleased 
the  Father  that  in  him  siiould  all  fulness  dwell.  For  in  him  dwel- 
leth  all  the  fulness  of  the  Godhead  bodily.  In  him  are  hid  all  the 
treasures  of  wisdom  and  knowledge." — Page  11. 

"For  the  infinite,  and  most  wise  God  who  is  the  foundation,  root, 
and  spring  of  all  operation,  hath  wrought  all  things  by  his  eternal 
Word  and  Son.  This  is  that  Word  that  was  in  the  beginning  with 
God,  and  was  God,  by  whom  all  things  were  made,  and  without 
whom  was  not  any  thing  made  that  was  made.  This  is  that  Jesus 
Christ,  by  whom  God  created  all  things,  by  whom  and  for  whom  all 
things  were  created  that  are  in  heaven,  and  in  earth,  visible  and  in- 
visible, whether  they  be  tlirones,  or  dominions,  or  principalities,  or 
powers,  Coloss.  i.  16.  Who  therefore  is  called  the  First-Born  of  every 
creature,  Coloss.  i.  15.  As  then  that  infinite  and  incomprehensible 
fountain  of  life  and  motion  operatetlUn  the  creatures  by  his  own  eter- 
nal word  and  power,  so  no  creature  has  access  again  unto  him  but  in 
and  by  the   Son,  according  to  his  own  express  words,  '  No  man 


269 

knowelh  the  Father  but  the  Son,  and  he  to  whom  the  Son  will  reveal 
him,'  Matt.  xi.  27,  Luke  x.  22.  And  again  he  himself  saith,  <I  am 
the  \vay,  the  truth,  and  the  lite :  No  man  comelh  unto  the  Father,  but 
by  ine,'  John  xiv.  6. 

"  Hence  he  is  fitly  called  the  Mediator  betwixt  God  and  man  :  for 
having  been  with  God  from  all  eternit)',  being  himself  God,  and  also 
in  time,  partaking  of  the  nature  of  man,  through  him,  is  the  goodness 
and  love  of  God  conveyed  to  mankind,  and  by  him  again,  man  re- 
ceiveth  and  partaketh  of  these  mercies." — Apology,  page  27. 

After  speaking  at  large  of  the  Holy  Spirit  of  Christ,  wherewith  all 
men  are  enlightened  for  their  salvation  and  redemption,  he  adds — 

"  But  by  this  as  we  do  not  at  all  intend  to  equal  ourselves  to  that 
Holy  Man,  the  Lord  Jesus  Christ,  who  was  born  of  the  Virgin  Mary, 
in  whom  all  the  fulness  of  the  Godhead  dwelt  bodily;  so  neither  do 
we  destroy  the  reality  of  his  present  existence,  as  some  liave  falsely 
calumniated  us.  For  though  we  affirm  that  Christ  dwells  in  us,  yet 
not  immediately,  but  mediately,  as  he  is  in  that  seed  which  is  in  us; 
whereas  he,  to  wit,  the  Eternal  Word,  which  was  with  God,  and  was 
God,  dwelt  immediately  in  that  holy  Man.  He  then  is  as  the  head, 
and  we  as  the  members,  he  the  vine,  and  we  the  branches.  Now 
as  the  soul  of  man  dwells  otherwise,  and  in  a  far  more  immediate 
manner  in  the  head  and  in  the  heart,  than  in  the  hands  or  legs;  and 
as  the  sap,  virtue  and  life  of  the  vine,  lodgeth  far  otherwise  in  the 
stock  and  root,  than  in  the  branches,  so  God  dwelleth  otherwise  in 
the  man  Jesus,  than  in  us.  We  also  freely  reject  the  heresy  of 
Appollinarius,  who  denied  him  to  have  any  soul,  but  said  the  body 
was  only  actuated  by  the  Godhead.  As  also  the  error  of  Eutyches, 
who  made  the  manhood  to  be  wholly  swallowed  up  of  the  Godhead. 
Wherefore,  as  we  believe  he  was  a  true  and  real  man,  so  we  also  believe 
that  he  continues  so  to  be  glorified  in  the  heavens,  in  soul  and  body, 
by  whom  God  shall  judge  the  world,  in  the  great  and  general  day  of 
judgment." — Apology,  page  139. 

"  First  then,  as  by  the  explanation  of  the  former  thesis  appear?, 
we  renounce  all  natural  power  and  ability  in  ourselves,  in  order  to 
bring  us  out  of  our  lost  and  fallen  condition,  and  first  nature;  and 
confess,  that  as  of  ourselves  we  are  able  to  do  nothins;  that  is  good, 
so  neither  can  we  procure  reunssion  of  sins  or  justification  by  any 
act  of  our  own,  so  as  to  merit  it,  or  draw  it  as  a  ilebt  from  God  due 
unto  us,  but  we  acknowledge  all  to  be  of  and  from  his  love,  which 
is  the  original  and  fundamental  cause  of  our  acceptance. 

*'  Secondly:  God  manifested  this  love  towards  us,  in  the  sendin"' 
of  his  beloved  Son,  the  Lord  Jesus  Christ,  into  the  world  ;  who  gave 
himself  for  us,  an  ottering  and  a  sacrifice  to  God,  for  a  sweet  smel- 
ling savour;  and  having  made  peace  through  the  blood  of  his  cross, 
that  he  might  reconcile  us  unto  himself,  and  by  the  Eternal  Spirit, 
offered  himself  without  spot  unto  God,  and  suR'ered  for  our  sins,  the 
just  for  the  unjust,  that  he  might  bring  us  unto  God. 

"Thirdly  then.  Forasmuch  as  all  men  v/ho  have  come  to  man's 
estate,  (the  man  Jesus  only  ex-7epted,)  have  sinned,  therefore  all  have 
need  of  this  Saviour,  to  remove  the  wrath  of  God  from  them,  due  to 
their  offences :  in  this  respect  he  is  truly  said  to  have  borne  the  ini^ 


270 

quities  ol  us  all,  ia  his  body  on  the  tree,  and  therefore  is  the  onlj 
Mediator,  having  qualified  the  wrath  of  God  towards  us ;  so  that  our 
former  sins  stand  not  in  our  way,  being,  bij  virtue  of  his  most  satis- 
f'actori/  sacrifice,  removed  and  pardoned.  Neither  do  we  think  that 
remission  of  sins  is  to  be  expected,  sought,  or  obtained,  any  other 
way,  or  by  any  works  or  sacrifice  whatsoever,  though  as  has  been 
said  formerly,  they  may  come  to  partake  of  this  remission,  that  are 
ignorant  of  the  history.  So  then,  Christ,  by  his  death  and  sufferings 
hath  reconciled  us  to  God,  even  while  we  are  enemies;  that  is,  he 
offers  reconciliation  unto  us;  we  are  put  into  a  capacity  of  being  re- 
conciled; God  is  willing  to  forgive  us  our  iniquities,  and  to  accept 
us,  as  is  well  expressed  by  the  apostle,  2  Cor.  v.  19,  God  was  in 
Christ,  reconciling  the  world  unto  himself,  not  imputing  their  tres- 
passes unto  them,  and  hath  put  in  us  the  word  of  reconciliation.  And 
therefore  the  apostle,  in  the  next  verses,  entreats  them  in  Christ's 
stead  to  be  reconciled  to  God  ;  intimating  that  the  wrath  of  God  be- 
ing removed  by  the  obedience  of  Christ  Jesus,  he  is  willing  to  be  re- 
conciled unto  them,  and  ready  to  remit  the  sins  that  are  past,  if  they 
repent. 

"  We  consider  then,  our  redemption  in  a  twofold  respect  or  state, 
both  which  in  their  own  nature,  are  perfect,  though  in  their  applica- 
tion to  us,  the  one  is  not,  nor  can  not  be,  without  respect  to  the  other. 

"  The  first,  is  the  redemption  performed  and  accomplished  by 
Chi'ist  for  us,  in  his  crucified  body,  without  us :  the  other  is  the  re- 
demption wrought  by  Christ  in  us  ;  which  no  less  properly  is  called 
and  accounted  a  redemption  than  the  former.  The  first  then,  is 
that,  whereby  a  man,  as  he  stands  in  the  fall,  is  put  into  a  capacity 
of  salvation,  and  hath  conveyed  unto  him,  a  measure  of  that  power, 
virtue,  spirit,  life,  and  grace,  that  was  in  Christ  Jesus,  which  as  the 
free  gift  of  God,  is  able  to  counterbalance,  overcome  and  root  out 
the  evil  seed,  wherewith  we  are  naturally,  as  in  the  fall,  leavened. 

"  The  second  is  that,  whereby  we  witness  and  know  this  pure 
and  perfect  redemption  in  ourselves,  purifying,  cleansing,  and  re- 
deeming us,  from  the  power  of  corruption,  and  bringing  us  into  uni- 
ty, favour  and  friendship  with  God.  By  the  first  of  these  two,  we 
that  were  lost  in  Adam,  plunged  into  the  bitter  and  corrupt  seed,  un- 
able of  ourselves  to  do  any  good  thing,  but  naturally  joined  and  uni- 
ted to  evil,  forward  and  prepense  to  all  iniquity,  servants  and  slaves 
to  the  power  and  spirit  of  darkness,  are  notwithstanding  all  this,  so 
far  reconciled  to  God,  by  the  death  of  his  Son,  while  enemie-,  that  we 
are  put  into  a  capacity  of  salvation,  having  the  glad  tidings  of  the 
gospel  of  peace  offered  unto  us,  and  God  is  reconciled  unto  us,  in 
Christ,  calls  and  invites  us  to  himself,  in  which  respect  we  unrler- 
stand  these  scriptures, '  He  slew  the  enmity  in  himself.  He  loved 
us  first ;  seeing  us  in  our  blood,  he  said  unto  us,  live  ;  He  who  did 
not  sin,  his  own  self  bare  our  sins  in  his  own  body  on  the  tree  ;  and 
he  died  for  our  sins,  the  just  for  the  unjust.'  " — p.  202,  and  seq. 

"  In  this  respect  above  mentioned  then,  we  have  shown  what  ser- 
vice and  use  the  Holy  Scriptures,  as  managed,  in  and  by  the  spirit, 
are  of  to  the  Church  of  God  ;  whereiore  we  do  account  them  a  se- 
condary rule.     Moreover  because  they  are  commonly  acknowledg- 


271 

ed  by  all,  to  have  been  written  by  the  dictates  of  the  Holy  Spirit, 
and  that  the  errors,  which  may  be  supposed  by  the  injury  of  times 
to  have  slipped  in,  are  not  such  but  that  there  is,  a  sufficient  clear 
testimony  left  to  all  the  essentials  of  the  christian  faith  ;  we  do  look 
upon  them  as  the  only  fit  outward  judge  of  controversies  among 
christians  ;  and  that  whatsoever  doctrine  is  contrary  unto  their  tes- 
timony, may  therefore  justly  be  rejected  as  false.  And  for  our 
parts  we  are  very  willing  that  all  our  doctrines  and  practices  be 
tried  by  them  ;  which  we  never  refused,  nor  ever  shall,  in  all  contro- 
versies with  our  adversaries,  as  the  judge  and  test.  We  shall  al- 
so, be  very  willing  to  admit  it  as  a  positive,  certain  maxim,  that 
whatsoever  any  do,  pretending  the  spirit  which  is  contrary  to  the 
scriptures,  be  accounted,  and  reckoned  a  delusion  of  the  devil.  For 
as  we  never  lay  claim  to  the  Spirit's  leadings,  that  we  may  cover 
ourselves  in  any  thing  that  is  evil,  so  we  know  that  as  every  evil, 
contradicts  the  scriptures,  so  it  doth  also  the  Spirit,  in  the  first 
place,  from  which  the  scriptures  came,  and  whose  motions  can  never 
contradict  one  another,  though  they  may  appear  sometimes  to  be 
contradictory  to  the  blind  eye  of  the  natural  man,  as  Paul  and 
James  seem  to  contradict  one  another.-*— Page«  85,  «6, 


jn2 


WILLIAM  PENN, 

In-  his  Testimony  fo  <he  Truth  as  held  by  the  people  called  Qua- 
kers,  written  in  1698,  has  these  declarations: 

"  Concerning  the  Father,  the  Word,  and  the  Spirit.  Because  we 
have  been  very  cautious  in  expressing  our  faith  concerning  that  great 
mystery,  especially  in  such  school  terms,  and  philosophical  distinc- 
tions as  are  unscriptural,  if  not  unsound,  (the  tendency  whereof 
hath  been  to  raise  frivolous  controversies  and  animosities  amongst 
men.)  we  have,  by  those  that  desire  to  lessen  our  christian  reputa- 
tion, been  rpreesented  as  deniers  of  the  Trinity  at  large :  Whereas 
we  ever  believed,  and  as  constantly/  nmintained,  the  truth  of  that 
blessed  Holy  Scripture,  Three  that  bear  record  in  Heaven,  the 
Father,  the  Word,  and  the  Spirit,  and  that  these  Three  are  One;  the 
which  we  both  sincerely  and  reverently  believe  according  to  1  John 
V.  7.  And  this  is  sufficient  for  us  to  believe,  and  know,  and  hath  a 
tendency  to  edification  and  holiness;  when  the  contrary  centres  on- 
ly in  imaginations,  and  strife,  and  persecution,  where  it  runs  high 
and  to  parties,  as  may  be  read  in  bloody  characters  in  the  ecclesias- 
tical histories." — Vol.  ii.  page  879. 

"  Of  Christ's  coming,  both  in  flesh  and  spirit.  Because  the  ten- 
dency, (generally  speaking,)  of  our  ministry,  is  to  press  people  to 
the  inward  and  spiritual  appearance  of  Christ,  by  his  spirit  and 
grace  in  their  hearts,  to  give  them  a  true  sight  and  sense  of,  and  sor- 
row for  sin,  to  amendment  of  life,  and  practice  of  holiness  :  and  be- 
cause wehave  often  opposed  that  doctrine,of being  actuallyjustified  by 
the  merits  of  Christ,  whilst  actual  sinners  against  God,by  living  in  the 
pollutions  of  this  wicked  world  :  We  are  by  our  adversaries  render- 
ed such,  as  either  deny  or  undervalue  the  coming  of  Christ  without 
us,  and  the  force  and  efficacy  of  his  death  and  sufferings,  as  a  propi- 
tiation for  the  sins  of  the  whole  world.  Whereas  we  do,  and  hope 
we  ever  shall,  as  we  always  did,  confess  the  glory  of  God  the  Fa- 
ther, and  the  honour  of  his  dear  and  beloved  Son,  that  he,  to  wit, 
Jesus  Christ,  took  our  nature  upon  him,  was  like  us  in  all  thing?, 
sin  excepted:  that  he  was  born  of  the  Virgin  Mary,  went  about 
amongst  men  doing  good,  and  working  many  miracles  :  that  he  was 
betrayed  by  Judas  into  tlie  hands  of  the  chief  priests,  &,c.,  that  he 
suffered  deatli  under  Pontius  Pilate,  the  Roman  Governor,  beingcru- 
citied  between  two  thieves,  and  was  buried  in  tlie  sepulchre  of  Jo- 
seph of  Arimathea  :  rose  ajain  the  third  day  from  the  dead,  and  as- 
cended into  Heaven,  and  sits  at  God's  right  hand,  in  the  power  and 
majesty  of  his  Father,  and  that  by  him,  God  the  Father,  will  one 
day  judge  the  whole  world,  both  of 'qaick  and  dead,  according  to 
their  works."— pages  880,  881. 

"  Of  Christ's  being  our  example.   Because  in  some  cases  we  have 


273 

said  the  Lord  .Jesus,  was  our  great  example,  and  that  Ids  obedience 
to  his  Father,  doth  noi  excuse  owrs,  but  as  by  keeping  his  command- 
ments, he  abode  in  his  Father's  love,  so  must  we  follow  his  exanr|)le 
of  obedience,  so  abide  in  his  love ;  some  have  been  so  ignorant,  (or  that 
\vhich  is  worse,)  as  to  venture  to  say  for  u«,  or  in  our  name,  that  we 
believe  our  Lord  Jesus  Christ,  was  in  all  things  but  an  example. 
Whereas  we  confess  liim  to  be  so  much  more  than  an  example,  that 
we  believe  him  to  be,  our  most  acceptable  sacritice  to  God  his  Father, 
who,  for  his  sake,  will  look  upon  fallen  man,  that  hath  justly  merit- 
ed'the  wrath  of  God,  upon  his  return  by  repentance,  faith,  and  obe- 
dience, as  if  he  had  never  sinned  at  all;  1  John  ii.  12.  Rom.  iii.  26, 
X.  9, 10.     Heb.  V.  9."— page  880. 
In  his  "  Primitive  Christianity  Revived,"  we  find  the  following  : 
*'  We  do  believe,  that  Jesus  Christ  was  our  holy  sacrifice,  atone- 
ment and  propitiation;  tiiat  he  bore  our  iniquities,  and  that  by  his 
stripes  we  were  healed  of  the  wounds  Adam  gave  us  in  his  fall ;  and 
that  God  is  just  in  forgiving  true  penitents  upon  the  credit  of  that 
holy  offering,Christ  made  of  himself  to  God  for  us,  and  that  what  he  did 
and  suftered,  satisfied  and  pleased  God,  and  was  for  the  sake  of  fal- 
len man,  that  had  displeased  God:  And  that  through  the  offering  up  of 
himself  once  for  all,  through  the  Eternal  Spirit,  he  hath  forever  per- 
fected those,  (in  all  times,)  that  were  sanctified,  who  walked  not 
after  the  flesh,  but  after  the  Spirit,  Rom.  viii.  1.     Mark  that. 

"  In  short,  justification  consists  of  two  parts,  or  hath  a  twofold 
consideration,  viz:  Justification  from  the  guilt  of  sin,  and  justifica- 
tion from  the  power  and  pollution  of  sin,  and  in  this  sense  justifica- 
tion gives  a  man  a  full  and  clear  acceptance  before  God.  For  want 
of  this  latter  part  it  is,  that  so  many  souls,  religiously  inclined,  are 
often  under  doubts,  scruples,  and  despondencies,  notwithstanding 
all  that  their  teachers  tell  them  of  the  extent  and  eificacy  of  the  first 
part  of  justification.  And  it  is  too  general  an  unhappiness  among 
the  professors  of  Christianity  that  they  are  apt  to  cloak  their  own 
active  and  passive  disobedience,  with  the  active  and  passive  obedi- 
ence of  Christ.  The  first  part  of  justification,  we  do  reverently  and 
humbly  acknowledge,  is  only  for  the  sake  of  the  death  and  sufferings 
of  Christ :  nothing  we  can  do,  though  by  the  operation  of  the  Holy 
Spirit,  being  able  to  cancel  old  debts,  or  ivipe  out  old  scores :  it 
is  the  power  and  efficacy  of  that  propitiatory  offering,  upon  faith 
and  repentance,  that  justifies  us,  from  the  sins  that  are  past  ;  and  it 
is  the  power  of  Chrits's  spirit  in  our  hearts,  that  purifies  and  makes 
us  acceptable  before  God.  For  'till  the  heart  of  man  is  purged 
from  sin,  God  will  never  accept  of  it.  He  reproves,  rebukes,  and 
condemns  those  that  entertain  sin  there,  and  therefore,  such  cannot 
be  said  to  be  in  a  justified  state,  condemnation  and  justification  be- 
ing contraries  :  so  that  they  that  hold  themselves  in  a  justified  state 
by  the  active  and  passive  obedience  of  Christ,  uhile  they  are  not 
actively  and  passively  obedient  to  the  spirit  of  Christ  Jesus,  are 
under  a  strong  and  dangerous  delusion  ;  and  for  crying  out  against 
this,  sin-pleasing  imagination,\iOt  to  say  doctrine  ne  are  staged  and 
reproached  as  deniers  and  despisers  of  the  death  and  sufferings  of 
our  Lord  Jesus  Christ.  But  be  it  known  to  such,  they  add  to  Christ's 

M  m 


274 

sufteriMis  and  crucify  to  themselves  afresh  the  Son  of  God,  and  tram- 
ple the  blood  of  the  covenant  under  their  feet,  that  walk  unholily,  un- 
der a  profesision  of  justifiration  ;  for  God  will  not  acquit  the  guilty, 
nor  justify  the  disobedient  and  unfaithful.  Such  deceive  themselves, 
and  at  the  j^reat  and  final  judgment  their  sentence  will  not  be,  "come 
ye  blessed,"  because  it  cannot  be  said  to  them,  "  Well  done  good 
and  faithfid,"  for  they  cannot  be  so  esteemed,  that  live  and  die  in  a 
reprove^ble  and  condemnable  state;  but  '•  Go  ye  cursed,  &,c." — pa- 
ges 867,  868.     1696. 

In  his  "  Christian  Quaker,"  published  in  1673,  he  says — 
"  Further  Christ  himself  says,  "  I  am  the  light  of  the  world,'* 
which  is  as  much  as  if  he  had  said,  "  1  have  lighted,  or  shined  forth 
to  the  world  ;"  therefore  the  light  which  shines  in  the  hearts  of 
mankind,  is  Christ,  though  we  do  not  say  that  every  particular  il- 
lumination is  the  entire  Christ,  for  so  there  would  be  as  many 
Christs  as  men,  which  ivere  absurd  and  blasphemous." — Vol.  i. 
p.  569. 

In  his  "  Key,  &c."  printed  1692,  we  find  the  following — 
"  Perversion  2nd.     The  Quakers  hold,  that  the  light  within  them 
is  God,  Christ,  and  the  Holy  Spirit,  so  that  every  Quaker  has  whole 
God,  Christ,  and  holy  Spirit  in  him,  which  is  gross  blasphemy. 

"  Principle.  This  is  also  a  mistake  of  their  belief:  TViey  yiever 
said  that  every  divine  illumination,  or  manifestation  of  Christ,  in  the 
hearts  of  men,  was  ivholc  God,  Christ,  or  the  Spirit,  which  might 
render  them  guilty  of  that  gross  and  blasphemous  absurdity,  some 
would  fasten  upon  them  :  But  that  God  who  is  light,  or  the  Word 
Christ,  who  is  light,  styled  the  second  Adam,  the  Lord  from  hea- 
ven, and  the  Quickening  Spirit,  who  is  God  over  all,  blessed  for- 
ever, hath  enlightened  mankind,  ivith  a  measure  of  ssix'mg  light; 
Who  said,  I  am  the  light  of  the  world,  and  they  that  follow  me, 
^hall  not  abide  in  darkness,  but  have  the  Light  of  Life.  So  that 
the  illumination  is  fiom  God,  or  Christ  the  Divine  Word  ;  but  not 
therefore  that  ivhole  God  or  Christ  is  in  every  man,  any  more  than 
the  whole  sun  or  air,  is  in  every  house  or  chamber.  There  are 
710  fuch  harsh  and  iinscriptural  words  in  their  writings.  It  is  only  a 
frightful  perversion  of  some  of  their  enemies,  to  bring  an  odium  upon 
their  holy  faith.  Yet  in  a  sense,  the  scriptures  say  it,  and  that  is 
their  sense  in  which  only  they  say  the  same  thing.  I  will  walk  in 
them  and  dwell  in  them.  He  that  dwelleth  with  you  shall  be  in  you. 
I  will  not  leave  you  comfortless,  I  will  come  to  you  :  I  in  them  and 
they  in  me  ;  Christ  in  us  the  hope  of  glory.  Unless  Christ  be  in  you, 
ve  are  reprobates.  Little  children  of  whom  I  travail  again  in  birth, 
until  Christ  be  formed  in  you.  Now  if  they  who  denied  his  coming 
in  the  flesh,  though  high  professing  Jews,  were  to  be  accounted  anti- 
christs, because  enemies  to  that  appearance  and  dispensation  of  God 
to  men  ;  what  must  they  be  reputed,  who  as  stiffly  disown  his  inward, 
nearer,  and  more  spiritual  coming,  formation,  and  dominion  in  the 
soul,  which  is  to  be  sure,  the  higher  and  nobler  knowledge  of  Christ  ? 
Yea,  the  mystery  hid  from  ages,  an<^^~iow  revealed  to  God's  people  : 
the  riches  of  the  glory  of  the  mystery,  which  God  reserved  to  be 
made  known  to  the  Gentiles,  of  whose  stock  we  are.    Certainly 


275 

though  they  are  called  christians  they  must  be  no  whit  less  anti- 
christs than  those  obstinate  Jews  of  old  that  opposed  his  more  visi- 
ble and  bodily  appearance."  Vol.  ii.  p.  780. 

In  his  "  Testimony  to  the  Truth,  &c."  he  thus  speaks  of  the  belief 
of  Friends  in  the  Scriptures — 

"  Concerning  the  Holy  Scriptures.  Because  we  assert  the  Holy 
Spirit  to  be  the  first,  great,  and  general  rule  and  guide  of  true  chris- 
tians, as  that,  by  which  God  is  worshipped,  sin  detected,  conscience 
convicted,  duty  manifested,  scripture  unfolded  and  explained,  and 
consequently  the  rule  for  understanding  the  Scriptui-es  themselves, 
(since  by  it,  they  were  at  first  given  forth  ;)  from  hence  our  adversa- 
ries are  pleased  to  make  us  blasphemers  of  the  Holy  Scriptures,  un- 
dervaluing their  authority,  preferring  our  own  books  before  them, 
with  more  to  that  purpose  :  Wtiereas  tve  in  truth  and  sincerity  be- 
lieve them  to  be  of  divine  authority,  given  by  the  inspiration  of  God, 
through  holy  men,  they  speaking  or  writing  them,  as  they  were 
moved  by  the  Holy  Ghost :  that  they  are  a  declaration  of  those  things 
most  surely  believed  by  the  primitive  christians,  and  that  as 
they  contain  the  mind  and  will  of  God,  and  are  his  commands  to  us  ; 
so  they  in  that  respect  are  his  declaratory  ivord  ;  and  therefore  are 
obligatory  on  us,  and  are  projit  able  for  doctrine,  reproof,  correction, 
and  instruction  in  righteousness,  that  the  man  of  God,  may  be  per- 
fect, and  thoroughly  furnished  to  every  good  work. 

"  Nay,  after  all,  so  unjust  is  the  charge,  and  so  remote  from  our 
belief,  concerning  the  Holy  Scriptures,  that  we  both  love,  honour, 
and  prefer  them,  before  all  books  in  the  world  ;  ever  choosing  to 
express  our  belief  of  the  christian  faith  and  doctrine,  in  the  terms 
thereof,  and  rejecting  all  principles  or  doctrines  whatsoever,  that 
are  repugnant  thereunto. 

"  Nevertheless  we  are  well  persuaded,  that  notwithstanding  there 
is  such  an  excellency  in  the  Holy  Scriptures,  as  we  have  above  de- 
clared, yet  the  unstable,  and  unlearned  in  Christ's  school,  too  often 
wrest  them  to  their  own  destruction.  And  upon  our  reflection  on 
their  carnal  constructions  of  them,  we  are  made  undervaluers  of 
Scripture  itself.  But  certain  it  is,  that  as  the  Lord  hath  been 
pleased  to  give  us,  the  experience  of  the  fulfilling  of  them  in  mea- 
sure, so  it  is  altogether  contrary  to  our  faith  and  practice  to  put  any 
manner  of  slight  or  contempt  upon  them,  much  more,  of  being  guilty 
of  what  maliciously  is  suggested  against  us  ;  since  no  society  ^pro- 
fessed christians  in  the  world,  can  have  a  more  reverent  and  honour- 
able esteem  for  them  than  ice  have  ;  John  iv.  24.  xvi.  8.  Rom.  i.  19, 
Luke  i.  1,  2.  Tim.  iii.  16.  17.  2  Pet.  iii.  l6."--Vol.ii.  p.  878. 


276 


GEORGE  WHITEHEAD. 

George  Whitehead  being  questioned  bj  a  priest  as  to  his  belief 
in  the  Trinity,  gives  this  reply  : 

"  I  answered  him  in  terms  of  Holy  Scriptures,  viz :  that  I  really 
own  and  believe  the  Father,  the  Son,  and  the  Holy  Ghost,  are  the 
Three  which  bear  record  in  Heaven ;  the  Father,  the  Word,  and 
the  Holy  Ghost :  and  these  Three  are  One,  according  to  the  doc- 
trine of  John  the  Evangelist,  1st  John  v.  7." — W^orks,  page  168. 
1659. 

"  The  Holy  Scripture  Trinity,  or  Three  thereby  meant,  we  never 
questioned,  but  believed  ;  as  also  the  unity  of  Essence;  that  they 
are  one  substance,  one  Divine  infinite  being,  and  also  we  question 
not,  but  sincerely  believe,  the  relative  properties  of  Father,  Son, 
and  Holy  Ghost,  according  to  Holy  Scripture  testimony,  Matt, 
xxyiii.  19,  and  that  these  Three  are  One,  1st  John  v.  7." — Page  195. 

In  order  that  the  diiFerent  denominations  of  Protestants  might 
avail  themselves  of  the  benefit  of  the  act  of  toleration,  they  were 
obliged  to  subscribe  to  a  declaration  of  their  christian  belief.  The 
form  required  by  the  committee  of  Parliament,  not  being  agreeable 
to  Friends,  they  proposed  a  substitute ;  George  Whitehead,  speak- 
ing of  the  subject,  says— 

"  Yet  to  prevent  any  such  from  being  stumbled  or  ensnared  by 
some  expressions  in  the  aforesaid  profession  or  creed,  (which  ap- 
peai'ed  unscriptural)  in  the  said  bill,  we,  instead  thereof,  did  pro- 
pose and  humbly  offer,  as  our  own  real  belief  of  the  Deity,  of  the 
Father,  Son,  and  Holy  Ghost,  viz :  'I  profess  faith  in  God  the  Fa- 
ther, and  in  Jesus  Christ  his  Eternal  Son,  the  true  God,  and  in  the 
Holy  Spirit,  one  God  blessed  forever :  and  do  acknowledge  the  Holy 
Scriptures  of  the  Old  and  New  Testament,  to  be  given  by  Divine 
inspiration.' 

"  Which  declaration,  John  Vaugliton  and  I,  delivered  to  Sir  Tho- 
mas Clergis,  who  with  some  others,  were  desirous  we  should  give 
in  such  confession  of  our  Christian  belief,  that  we  might  not  lie  un- 
der the  unjust  imputation  of  being  no  Christians,  nor  thereby  be 
deprived  of  the  benefit  of  the  intended  law  for  our  religious  liber- 
ty. We  were  therefore  of  necessity,  put  upon  offering  the  said 
confession,  it  being  also  our  known  professed  principle,  sincerely 
to  confess  Christ,  the  Son  of  the  living  God,  his  divinity,  and  as  he 
is  the  eternal  Word,  and  that  the  Three  which  bears  record  in  Hea- 
ven, the  Father,  the  W^ord,  and  the  Holy  Ghost,  are  one  ;  one  Di- 
vine being,  one  God,  blessed  forever."— ^Page  635.  1689. 

To  the  Question  1st,  "  Whether  Jesus  Christ  hath  a  body,  glori- 
fied in  the  heavens,  distant  and  distinct  from  the  bodies  of  his 
saints  here  below  .^"    George  Whitehead  answers — 


277 

'•  Answer. — Yea,  as  a  glorified  body  is  distinct  from  natural,  or 
earthy  bodies,  and  heaven  from  the  earth. 

"  Second. — Whether  the  blood  that  Jesus  Christ  shed  at  Jerusa 
lem,  is  the  blood  that  believers  are  justified  by  ?  Or  whether  he 
dies  in  men  for  their  justification? 

"  Answer. — Both  sanctification,  forgiveness  of  sins,  cleansing 
from  sin,  and  justification,  are  sometitnes  ascribed  to  the  blood  of 
Christ,  and  to  the  spirit  of  our  God,  and  our  Lord  Jesus  Christ; 
which  effects,  works,  and  manifests  the  same  in  all  true  believers. 

"  But  here  are  two  questions  put  for  one  ;  the  first,  appears  not 
a  scriptural,  or  proper  question  ;.  where  does  the  Scripture  use 
those  words,  viz  :  '  the  blood  that  Jesus  Clmst  shed  .^'  Seeing  '  twas 
by  wicked  hands,  he  was  put  to  death,  and  his  blood  shed  upon  the 
cross  r  Yet  as  the  blood  of  Jesus  Christ,  is  put  for,  or  represents 
his  life,  which  he  laid  down,  and  even  the  offering  and  sacrifice  of 
himself  at  Jerusalem,  thai  was  a  most  acceptable  sacrifice  and  of  a 
sweet  smelling  savour  to  God,  for  mankind;  respecting  his  great 
dignity  and  obedience,  who  humbled  himself  even  to  the  death  of 
the  cross,  and  gave  himself  a  ransom  for  all  men,  for  a  testimony  in 
due  time  ;  and  his  sacrifice,  mediation,  and  intercession,  hath  open- 
ed a  door  of  mercy  for  mankind  to  enter  in  at,  through  true  repen- 
tance toward  God,  and  faith  toward  our  Lord  Jesus  Christ,  which 
are  wrought  in  man,  (that  obeys  his  call  thereto)  only  by  his  grace 
and  good  spirit  unto  sanctification  and  justification  in  the  name  and 
power  of  our  Lord  Jesus  Christ,  who  of  God  is  made  unto  us,  wis- 
dom, righteousness,  sanctification,  and  redemption.  God's  great 
love  toward  mankind,  was  manifest,  in  his  dear  Son  Jesus  Christ, 
and  God  was  in  Christ,  reconciling  the  world  to  himself,  not  im- 
puting their  trespasses  unto  them,  S  Cor.  v.  19. 

"  The  latter  question  of  the  second,  is  groundless  and  perverse. 
We  know  neither  scripture,  nor  minister  among  us,  that  asserts 
Clirist^s  dying  in  men,  for  their  justification,  but  that  once  he  died, 
that  is, /or  our  sins,  and  rose  again  for  our  justification,  and  that/«e 
ever  lives  to  make  intercession  ;  and  death  has  no  more  dominion 
over  him.  Christ  Jesus  lives  and  reigns  forever  in  the  power  and 
glory  of  the  Father,  although  some  are  said  to  crucify  to  themselves 
the  Lord  of  life  afresh,  and  to  tread  under  foot  the  Son  of  God, 
which  cannot  be  taken  properly  in  a  literal  sense,  but  by  their 
contempt  of  truth  and  doing  despite  to  his  spirit  of  grace,  as  some 
malicious  apostates  have  done,  not  to  their  justification,  but  condem- 
nation. 

"  What  any  of  us,  or  among  us,  have  spoken  or  written  of  the 
Seed  or  W^ord,  which  the  Son  of  Man,  Jesus  Christ,  sows  in  men's 
hearts,  and  uf  the  same  being  oppressed,  or  suftering  in  some,  or  as 
being  choaked  with  worldly  cares,  and  the  love  of  riches  in  others, 
&c.  These  and  many  such  like  expressions  may  have  been  used, 
according  to  the  parables,  and  similitudes,  which  Christ  Jesus  him- 
self spake,  relating  to  the  kingdom  of  heaven,  the  wind,  or  seed  of 
life  and  grace,  sown  by  him  in  men's  hearts;  and  likewise  of  griev- 
ing, vexing,  and  quenching  his  spirit  in  them,  by  their  disobedience  ; 
and  yet  by  all  these  never  to  intend  or  mean,  that  Christ  himself 


278 

propciiy  dies  in  men  lor  their  justification,  although  his  spirit  be 
both  grieved  and  quenched  in  many  ;  and  many  do  lose  the  true 
«cnse"of  his  living  word  in  themselves,  by  suffering  their  souls'  ene- 
my, to  draw  out  their  minds  from  that  Seed,  that  Word,  that  Light, 
that  Spirit  of  our  Lord  Jesus  Christ  in  them,  which  (in  itself,  in  its 
own  being)  never  dies.  The  immortal  Seed,  the  immortal  Word, 
is  of  an  immortal  being,  though  many  be  dead  thereunto  in  their 
trespasses  and  sins." — Pages  149,  150,  151. 

''  And  if  God  spared  not  his  own  Son,  but  delivered  him  up  for 
us  all,  how  shall  he  not  with  him  also,  freely  give  us  all  things  i*"— 
Rom.  viii.  32. 

"  Jesus  Christ  showed  his  own  and  heavenly  Father's  great  love 
to  all  men,  as  he  is  the  Light  of  the  world,  and  given  for  a  light  un- 
to the  gentiles,  and  to  be  God's  salvation  to  the  ends  of  the  earth; 
and  also  in  his  dying  for  all  men  ;  by  the  grace  of  God  tasting  death 
for  every  man  ;  giving  himself  a  ransom  for  all  men,  and  in  making 
intercession,  both  for  transgressors  and  for  the  saints;  also  accord- 
ing to  the  will  of  God,  even  in  Heaven  itself,  he  appears  in  the  pre- 
sence of  God  for  us,  and  also  by  his  holy  spirit  in  all  true  believers  : 
his  spirit  maketh  intercession,  helpeth  our  infirmities,  moves  and  as- 
sists us  in  prayer.  They  who  are  sons  of  God,  are  sensible  that  he 
hath  sent  forth  the  spirit  of  his  Son  into  their  hearts,  crying,  Abba, 
Father.  Galat.  iv.  6. 

*'  The  humility,  mercy,  and  condescension,  of  Jesus  Christ,  our 
blessed  Mediator,  are  such  that  he  is  touched  with  a  feeling  of  our 
infirmities,  weaknesses  and  temptations,  and  ready  to  succour,  help, 
and  relieve  all  them  that  are  tempted,  even  by  his  grace  and  good 
spirit  in  (heir  drawing  near  to  the  throne  of  his  mercy  and  grace. 

"  0  faithful  Creator,  O  King  of  Saints,  O  merciful  High  Priest,  O 
compassionate  Mediator,  let  thy  light  and  thy  truth  shine  forth  more 
and  more  to  the  glory  of  thy  great  and  excellent  name  and  power, 
and  expel  the  great  darkness  of  apostacy  that  has  covered  many 
nations  and  proifessions  of  Christianity,  and  greatly  appeared  in  these 
latter  times  against  (hy  light,  thy  truth  and  people,  whom  thou  hast 
called  and  delivered  out  of  darkness,  into  thy  marvellous  light. 
Glory  and  dominion  be  to  thy  great  name  and  power,  forever  and 
ever."— Pages  211,  212.  1654. 

"  I  always  had  a  love  to  the  bible,  and  to  reading  therein,  from  my 
childhood,  yet  did  not  truly  understand  nor  experience  those  doc- 
trines essential  to  salvation,  nor  the  new  covenant  dispensation,  un- 
til my  mind  was  turned  to  the  light  of  Christ,  the  living.  Eternal 
Word,  the  entrance  whereof  giveth  light  and  understanding  to  the 
simple.  Yet  I  do  confess  it  was  some  advantage  to  me  frequently 
to  read  the  Holy  Scriptures  when  I  was  ignorant,  and  did  not  under- 
stand the  great*  and  excellent  things  or  matters  therein  testified  of; 
for  when  the  Lord  had  livingly,in  some  measure,  opened  my  under- 
standing in  the  Holy  Scripture,  by  my  often  reading  the  same  be- 
fore, having  the  better  remembrance  thereof,  it  was  a  help  and  ad- 
vantage to  my  secret  meditations,  when  a  lively  sense  and  comfort 
of  the  scriptures  was  in  measure  given  me  by  the  spirit,  and  thereby 
I  was  the  more  induced  to  the  serious  reading  and  consideration  of 


279 

what  I  read  in  the  Holy  Scriptures,  and  the  comfort  thereof  made 
known  by  the  Holy  Spirit  enlightening  the  understanding:  all  the 
promises  of  God,  which  are  yea  and  amen  in  Christ  Jesus,  being  truly 
comfortable,  when  applied  by  the  same  spirit,  for  that  will  make  no 
wrong  application  thereof;  that  spirit  will  never  apply  peace  to  the 
wicked,  nor  to  persons  living  in  their  sins,  nor  tell  the  unjust  that 
they  are  just  or  righteous  in  God's  sight. 

"  It  is  through  faith,  which  is  in  Christ,  that  the  Holy  Scriptures  are 
said  to  make  the  man  of  God  wise  unto  salvation,  and  profitable  to 
him,  for  doctrine,  reproof,  admonition,  and  instruction  in  righteous- 
ness, that  he  maybe  perfect,  and  thoroughly  furnished  in  every  good 
word  and  work.  Doubtless  Paul  esteemed  Timothy's  knowing  the 
Holy  Scriptures  from  a  child,  to  be  some  advantage  and  help  to  him, 
but  it  was  principally  through  faith,  which  is  in  Christ  Jesus. 

"  These  things  considered,  I  would  not  have  Christian  parents  re- 
miss, in  educating  and  causing  their  children  to  read  the  Holy  Scrip- 
tures, but  to  induce  them,  both  to  learn  and  frequentbj  to  read  there- 
in, (that  is  the  bible.)  It  may  be  of  real  advantage  and  profitable 
to  them,  when  they  come  to  have  their  understandings  enlightened, 
and  to  know  the  truth  as  it  is  in  Christ  Jesus." — Pages  15,  16. 

*'  Question  2. — Whether  the  scriptures  be  the  rule  to  try  doctrines 
and  spirits? 

"  Answer. — The  Holy  Scriptures  are  tridy  owned  and  esteemed  a 
rule  subordinate  to  the  Holy  Spirit,  from  which  they  were  given 
forth,  and  by  the  help  of  the  same  spirit,  doctrines  and  spirits  may 
be  tried  ;  but  the  spirit  is  the  supreme,  universal  guide  and  rule, 
which  affords  light  and  understanding  to  discern  and  try  both  spirits 
and  doctrine,  to  the  truly  spiritually  minded;  for  discerning  of  spi- 
rits is  a  spiritual  gift  of  the  Holy  Spirit.  1  Cor.  xii.  10." — Pages  190, 
191. 

"  VVlien  a  person,  fearing  God  and  loving  our  Lord  Jesus  Christ, 
in  sincerity  and  truth,  confesseth  his  or  her  real  belief",  faith  or  hope, 
in  terms  of  Holy  Scripture,  it  is  sufficient;  whether  it  be  of  the  suf- 
fering, death,  resurrection  or  ascension,  of  our  Lord  Jesus  Christ 
into  heaven  and  glory,  or  of  his  body  being  spiritual  and  glorious  in 
heaven.  And  as  the  saints  being  spiritually  united  to  him  are  his 
church  and  body  also,  and  esteemed  mystical,  while  here  on  earth,  so 
their  low  or  humble  body  shall  be  changed  and  fashioned  like  unto 
his  glorious  body:  and  of  the  resurrection  of  the  dead,  both  of  t!ie 
just  and  unjust,  and  of  eternal  judgment,  according  to  Holy  Scrip- 
ture; 1  say,  whosoever,  fearing  God,  or  friends  of  truth,  are  at  any 
time  questioned  about  these  things,  it  will  be  sufficient  and  ought  to 
be  satisfactory,  to  answer  them  in  plain  scripture  language,  and  keep 
to  the  same :  and  /  ivotdd  advise  all  Friends  to  keep  to  the  ivords, 
terms,  language,  and  doctkine  of  Holy  Scripture,  and  not  to  be 
wheedled  or  drawn  from  the  same,  nor  siijfer  themselves  to  be  im- 
pospd  «;;c»»,  either  with  unscriptural  terms  or  unlearned  questions,  by 
any  contentious  or  carping  adversaries,  whatsoever.  For  foolish  and 
sinlearned  questions,  as  well  as  profane  and  vain  babbling,  must  be 
avoided."— Pages  183,  184. 


280 


ISAAC  PENNINGTON. 

In  "  An  Epistle  to  all  serious  professors,"  he  has  these  remarks  ; 

"  The  first  is  concerning  the  Godhead,  which  we  own  as  the 
scriptures  express  it,  and  as  we  have  the  sensible,  experimental 
knowledge  of  it.  In  which  there  are  Three  that  bear  record  in  hea- 
ven, the  Father,  the  Word,  and  the  Holy  Spirit,  and  these  Three 
are  One,  1st  John  v.  7.  This  I  believe  from  my  heart,  and  have  in- 
fallible demonstrations  of;  for  I  know  Three,  and  feel  Three  in 
Spirit,  even  an  Eternal  Father,  Son,  and  Holy  Spirit,  which  are 
but  one  Eternal  God.  And  I  feel  them,  also  One,  and  have  fellow- 
ship with  them,  through  the  tender  mercy  of  the  Lord,  in  their  life, 
and  in  their  redeeming  power.  And  here  I  lie  low  before  the  Lord 
in  the  sensible  life,  not  desiring  to  know  and  comprehend  notion- 
ally ;  but  to  feel  the  thing  inwardly,  truly,  sensibly,  and  effectual- 
ly ;  yea,  indeed,  this  is  to  me  far  beyond  what  I  formerly  knew 
notionally  concerning  them,  and  I  cannot  but  invite  others  hither. 

"  Now  consider  seriously,  if  a  man  from  his  heart  believe  thus 
concerning  the  eternal  power  and  Godhead  ;  that  the  Father  is  God, 
the  Word  God,  the  Holy  Spirit  God ;  and  that  these  are  one 
Eternal  God,  waiting  so  to  know  God,  and  to  be  subject  to  him  ac- 
cordingly ;  is  not  this  man  in  a  right  frame  of  heart  towards  the 
Lord,  in  this  respect  ?  Indeed,  friends,  we  do  know  God  sensibly 
and  experimentally,  to  be  a  Father,  Word,  and  Spirit,  and  we  wor- 
ship the  Father  in  the  Son  by  his  own  Spirit,  and  here  meet  with 
the  seal  of  acceptance  with  him.  Nor  would  we  contend  with  you 
about  your  crimes  in  this  respect,  but  that  ye  provoke  us  thereunto, 
in  laying  to  our  charge,  as  if  we  denied  the  thing;  whereas  we  do 
not,  nor  can  deny  the  expressions  which  the  scripture  useth,  nor 
our  own  sense  and  experience  concerning  the  thing.  I  pray  let 
this  suffice  and  let  us  all  strive  to  know  God  and  his  Son  Jesus 
Christ,  in  his  life,  spirit,  and  power,  wherein  is  unity  and  true  de- 
monstration, and  not  contend  about  such  expressions  concerning 
things,  as  are  beside  the  scriptures.  For  would  not  ye  yourselves 
think  it  hard,  (I  mean,  such  of  you,  as  read  the  scriptures  serious- 
ly, desiring  to  understand  and  observe  what  is  written  therein,)  to 
have  a  belief  of  things  imposed  on  you,  otherwise  than  is  there 
written,  and  otherwise  than  ye  have  the  sense,  knowledge  and  ex- 
perience of  them  from  the  Lord  ? 

"  The  second  is  concerning  the  offering  of  the  Lord  Jesus  Christ, 
without  the  gates  of  Jerusalem.  I  do  exceedingly  honour  and  es- 
teem that  offering,  believing  it  had  relation  to  the  sins  of  the  whole 
world,  and  was  a  propitiatory  sacrifice  to  the  Father,  therefor.  And 
surely  he  that  is  redeemed  out  of  the  world,  up  to  God,  by  Christ, 
cannot  deny  thai  Christ  was  his  ^aiisom,  and  that  he  was  bought 


281 

with  a  price,  and  therefore  is  to  glorify  God,  with  his  body  aad  spi- 
rit which  are  God's,  1st  Cor.  vi.  20.  And  saith  the  apostle  Peter, 
ye  know  that  ye  were  not  redeemed  with  corruptible  things,  as  sil- 
ver and  gold  from  your  vain  conversation,  &c.  but  with  the  precious 
blood  of  Christ  as  of  a  Lamb  without  blemish  and  without  spot,  1st 
Pet.  i.  18,  19,  who  so  offered  himself  up  to  God  through  the  Eter- 
nal Spirit,  Heb  ix.  14.  This  we  do  own  singly  and  nakedly,  as  in 
the  sight  of  the  Lord  ;  though  I  must  confess  we  do  not  lay  the  sole 
stress  upon  that  which  is  outward  and  visible,  (though  we  truly  and 
fully  acknowledge  it,  in  its  place,)  but  upon  that  which  is  inward 
and  invisible  ;  upon  the  inward  life,  the  inward  power,  the  Spirit 
within;  knowing  and  experiencing  daily,  that  that  is  it,  which  doth 
the  work.  The  outward  flesh  is  not  the  meat  indeed,  nor  the  out- 
ward blood  the  drink  indeed,  but  it  is  the  spirit,  the  life,  the  sub- 
stance, which  the  birth  that  is  born  of  the  Spirit  feeds  upon  and 
lives  by.  Oh  !  consider  seriously,  and  wait  on  the  Lord  rightly  to 
understand  that  scripture,  John  vi.  63.  It  is  the  Spirit  that  quick- 
eneth,  the  flesh  profiteth  nothiug;  the  words  that  I  speak  unto 
you,  they  are  Spirit  and  they  are  life.  What  doth  this  scripture 
lay  the  stress  upon?  Is  it  not  upon  the  quickening  spirit,  and  the 
words  which  the  quickening  spirit  speaketh  to  the  soul,  which  are 
living,  and  give  life  to  those  that  hear  them  ?  '  Hear  and  your  soul 
shall  live  !'  Hear  his  voice  who  giveth  life  and  your  souls  shall  live 
by  him  ;  but  can  any  one  live  without  hearing  the  voice  of  him,  who 
alone  is  able  to  quicken  and  raise  the  soul  from  death  and  out  of 
the  grave  of  sin  ?" — Vol  iv.  pages  450,  452. 

In  his  treatise  entitled,  "  The  flesh  and  blood  of  Christ,  &c."  af- 
ter speaking  largely,  of  that  mystical  body  and  blood  of  Christ, 
which  the  saints  feed  upon,  and  asserting  the  necessity  of  a  parti- 
cipation in  it,  he  adds — 

"  Now  as  touching  the  outward  which  ye  say  we  deny,  because  of 
our  testimony  to  the  inward,  I  have  frequently  given  a  most  solemn 
testimony  thereto;  and  God  knoweth  it  to  be  the  truth  of  my  heart; 
and  that  the  testifying  to  the  inward,  (from  which  the  outward  came,) 
doth  not  make  the  outward  void,  but  rather  establish  it,  in  its 
place  and  service.  God  himself  who  knew  what  virtue  was  in  the 
inward,  yet  hath  pleased  to  make  use  of  the  outward,  and  who  may 
contradict  or  slight  his  wisdom  and  counsel  therein  ?  Glorious  was 
the  appearance  and  manifestation  of  his  Son  in  flesh,  precious 
his  subjection  and  holy  obedience  to  his  Father  ;  his  giving  himself 
up  to  death  for  sinners  was  of  great  esteem  in  his  eye  !  It  was  a 
spotless  sacrifice  of  great  value,  and  effectual  for  the  remission  of 
sins  :  and  I  do  acknowledge  humbly  unto  the  Lord  the  remission 
of  my  sins  thereby,  and  bless  the  Lord  for  it ;  even  for  giving  up  his 
Son  to  death  for  us  all,  and  giving  all  that  believe  in  his  name  and 
power,  to  partake  of  remission  through  him." — Vol.  iii.  p.  415. 

"  In  the  postscript  to  a  work  entitled  '  Remarks  upon  some  pas- 
sages in  a  book,  entitled  Antichrist's  transformations  within,  &c.' 
we  find  the  following,  viz  : 

"  First,  As  to  his  main  controversy  with  Friends  about  the  Christ 
that  died  at  Jerusalem,  he  affirming  that  neither  justification  nor 

Kn 


2^2 

condemnation  is  by  him,  and  reproaching  Friends  as  having  gone 
back  to  the  professors'  Christ  and  Saviour,  who  died  without  the 
gates  oF  Jetusaleoi ;  this  is  in  my  heart  to  say — 

"  Is  Christ  divided  ?  Is  there  one  Christ  that  died  without  the 
gates  of  Jerusalem,  and  another  that  did  not  die?  Or  is  it  not  the 
same  Lord  Jesus  Christ  who  died  without  the  gates  of  Jerusalem, 
according  to  the  flesh,  and  yet  was  then  alive  in  the  Spirit?  Do  we 
affirm  that  the  Godhead  died?  (No — we  do  not  so  much  as  affirm 
that  his  soul  died,  as  he  doth  page  19,)  but  according  to  the  flesh  he 
died  ;  that  is,  he  who  was  the  resurrection  and  the  life,  laid  down  his 
life,  and  took  it  up  again  according  to  the  commandment  of  his  Father. 

"  Thus  we  have  been  taught  of  God  to  believe,  and  thus  to  hold  it 
forth.  And  we  have  no  other  Justifier,  Condemner,  Saviour,  or  In- 
tercessor than  HE  that  laid  down  the  life  of  the  body,  ottering  it  up 
a  sacrifice  to  his  Father  without  the  gates  of  Jerusalem.  '  Who  is 
he  that  justifieth  ?'  Is  it  not  God,  in  and  through  him  ?  *  And  who  is 
he  that  condemneth  ?'  lis  it  not  '  Christ  that  died  ?'  And  where  did  he 
die?  Was  it  not  without  the  gates  of  Jerusalem?  '  Yea,  rather  that 
is  risen  again,'  &c.  Rom.  viii.  33,  34." — Vol.  iv.  page  570. 

In  an  essay  entitled,  "  A  Visit  of  Tender  and  Upright  Love,"  &c. 
he  says — 

"  We  do  indeed  really,  heartily,  singly  as  in  God's  sight,  own  the 
scriptures;  the  Scriptures  written  by  the  prophets  and  holy  men  of 
God  under  the  law;  the  scriptures  written  by  the  evangelists  and 
apostles  in  the  time  of  the  gospel;  and  we  read  them  with  delight 
and  joy,  and  would  draw  no  man,  from  a  right  reading  of  them  to 
the  benefit  of  his  soul ;  but  only  from  giving  their  own  judgments  on 
them  without  the  Spirit  of  God ;  lest  in  so  doing,  they  wrest  them  to 
their  own  destruction. 

"This  is  that  which  the  Lord  hath  drawn  us  from,  and  which  we 
know  it  would  also  be  profitable  to  others,  to  be  drawn  from  too;  to 
wit,  from  imagining,  and  guessing  at  the  meaning  of  scriptures,  and 
interpreting  them,  without  the  opening  of  that  Spirit  from  which 
they  were  given  forth ;  for  they  who  so  do,  feed  that  part,  (with  a 
gathered  knowledge)  which  should  be  famished,  die,  and  perish,  that 
another  thing  might  come  to  live  in  them,  and  they  in  it." — Vol.  iii. 
page  184. 


RICHARD  CLARIDGE, 

In  his  essay  on  the  doctrine  of"  Christ's  satisfaction,"  says — 
"  And  as  we  distinguish  between  a  scripture  Trinity,  Father,  Son, 
and  Holy  Ghost,  which  we  unfeignedly  believe;  and  that  humanly 
devised  trinity  of  three  distinct  and  separate  persons,  which  we  re- 
ceive not,  because  the  Holy  Scriptures  make  no  mention  of  it:  So 
■we  distinguish  between  scripture  redemption  and  the  vulgar  doctrine 
of  satisfaction.  The  first  we  receive,  the  second  we  reject." — Page 
423. 


283 

He  then  proceeds  to  show  the  unfairness  of  Francis  Bugg,  in  his 
accusations  against  Friends,  for  which  see  pages  35,  38,  and  39,  of 
this  book.  After  stating  the  doctrine  of  rigid  satisfaction,  as  held 
by  some  professors  of  that  day,  and  ably  refuting  it,  from  sound  scrip- 
ture arguments,  he  declares  the  belief  of  Friends,  concerning  Christ 
Jesus  and  his  sufferings,  in  the  following  words — 

"  We  do  believe  that  he  suffered  under  Pontius  Pilate,  was  cruci- 
fied dead  and  buried,  that  he  is  the  propitiation  for  our  sins,  and  not 
for  ours  only  but  also  for  the  sins  of  the  whole  world,  1  John  ii.  2. 
That  it  is  through  his  blood  that  we  have  redemption,  even  the  for- 
giveness of  sins.  Col.  i.  14.  We  do  believe  that  as  he  was  delivered 
for  our  offences,  so  he  vvas  raised  again  for  our  justification,  Kom.  iv. 
25,  and  ever  liveth  to  make  intercession  for  us,  Heb.  vii.  25.  W^e  do 
also  believe,  that  he  was  and  is,  both  God  and  man,  in  wonderful 
union,  not  a  God  by  creation  or  office,  as  some  hold  ;  nor  man  by  the 
assumption  of  an  human  body  only,  without  a  reasonable  soul,  as 
others;  nor  that  the  manhood  was  swallowed  up  of  the  Godhead,  as 
a  third  sort  grossly  fancy  :  But  God  uncreated,  see  John  i.  1,  2,  3; 
Col.  i.  17;  Heb.  i.'s,  10,  12.  The  true  God,  1  John  v.  20.  The  great 
God,  Tit.  ii.  13.  The  Lord  of  glory,  James  ii.  1.  King  of  kings, 
and  Lord  of  Lords,  Rev.  xix.  16,  Which  is,  and  which  was,  and 
which  is  to  couie,  the  Almighty,  Rev.  i,  8.  The  same  yesterday,  to- 
day, and  forever,  Heb.  xiii.  8.  And  man  conceived  by  the  Holy 
Ghost  and  born  of  the  Virgin  Mary,  see  Luke  i.  31,  35.  Who  suf- 
fered for  our  salvation.  Halh  given  himself  for  us,  an  offering  and 
a  sacrifice  to  God,  for  a  sweet  smelling  savour,  Eph.  v.  2.  And  by 
his  own  blood  he  entered  in  once,  into  the  holy  place,  having  obtain- 
ed, or  found,  as  the  word  signifies,  eternal  redemption  for  us,  Heb. 
ix.  12.  It  was  (see  1  Tim.  ii.  5.)  the  Man  Christ  Jesus,  the  one 
Mediator  between  God  and  men,  that  vvas  conceived,  born,  suffered, 
died,  and  gave  himself  a  ransom  for  all ;  for  through  the  Eternal  Spi- 
rit, he  offered  himself  without  spot  to  God,  Heb.  ix.  14.  Though  by 
•wicked  hands  he  was  crucified  and  slain,  Acts  ii.  23.  And  in  the 
offering  of  himself,  he  was  a  true  and  real  sacrifice  and  propitiation 
for  sin,  acceptable  and  satisfactory  to  God.  But  he  was  not  a  sinner 
or  reputed  by  God  as  such ;  for  the  apostle  saith  expressly.  That  he 
knew  no  sin,  1  Cor.  v.  21.  was  without  sin,  Heb.  iv.  15.  was  holy, 
harmless,  undefiled,  separate  from  sinners,  Heb.  vii.  26.  But  it  was 
by  wicked  men,  that  esteemed  and  condemned  him,  the  Just  and 
Holy  One,  as  a  sinner,  and  numbered  him  with  the  transgressors, 
Isaiah  liii.  12."— Pages  441—443. 

He  then  cites  the  testimony  of  some  protestant  writers,  to  show 
that  Christ  did  not  so  take  the  sinner's  guilt  upon  him,  as  to  suffer 
the  very  same  eternal  punishment  that  is  due  to  the  wicked,  and  then 
adds : — 

"  As  it  was  the  main  design  of  Christ's  life,  doctrine,  and  miracles, 
to  call  men  to  repentance,  faith,  and  obedience;  so  it  was  also  the 
great  end  of  his  sufferings  and  death,  to  accomplish  the  same  glo- 
rious design.  For  he  gave  himself  f'-r  our  sins,  that  he  might  deliver 
us  from  this  present  evil  world,  according  to  the  will  of  God  and  our 
Father,  Galat.  i.  4.     He  loved  the  church  and  gave  himself  for  it ; 


284 

(hat  he  niigiit  sanctify  and  cleanse  it,  with  the  washing  of  water,  by 
the  Word ;  that  he  might  present  it  to  himself  a  glorious  church,  not 
having  spot  or  wrinkle,  or  any  such  thing:  but  that  it  should  be  holy 
and  without  blemish.  Eph.  v.  25,  26,  27.  He  gave  himself  for  us 
that  he  might  redeem  us  from  all  iniquity,  and  purify  unto  himself 
a  peculiar  people,  zealous  of  good  works,  Tit.  ii.  14.  This  was  a 
principal  end  of  liis  giving  of  himself  for  us,  or  offering  himself  a  sacri- 
fice of  propitiation  for  the  sins  of  mankind.  For  he  died  for  all,  that 
they  which  live,  should  not  henceforth  live  unto  themselves,  but  unto 
him  which  died  for  them,  and  rose  again,  2  Cor.  v.  15.  This  is  the 
argument  that  the  apostle  much  insisted  upon,  and  for  the  further 
enforcing  of  it,  I  shall  mention  but  two  places  more  ;  Ye  are  bought, 
saith  he,  with  a  price,  therefore  glorify  God  in  your  body,  and  in  your 
spirit  which  are  God's,  1  Cor.  vi.  20.  And  you  that  were  sometimes 
alienated,  .-^nd  enemies  in  your  mind  by  wicked  works,  yet  now  hath 
he  reconciled,  in  the  body  of  his  flesh  through  death,  to  present 
you  holy,  and  unblameable,  and  unreproveable  in  his  sight,  Col.  i. 
21,  22."— page  444,  445. 

In  stating  the  belief  of  Friends  on  the  subject  of  justification,  in 
an  argumemt  which  he  had  with  an  Antinomian  Baptist,  he  says : 

"  In  a  word,  if  justification  be  considered  in  its  full  and  just  lati- 
tude, neither  Christ's  work  without  us,  in  the  prepared  body,  nor  his 
work  within  us,  by  his  holy  spirit,  are  to  be  excluded  ;  for  both  have 
their  place  and  service  in  our  complete  and  absolute  justification. 

"  By  the  propitiatory  sacrifice  of  Christ  without  us,  we,  truly  re- 
penting and  believing,  are,  through  the  mercy  of  God,  justified  from 
the  imputations  of  sins  and  transgressions,  that  are  past,  as  though 
they  had  never  been  committed  ;  and  by  the  mighty  work  of  Christ 
within  us,  the  power,  nature,  and  habits  of  sin  are  destroyed,  that  as 
sin  once  reigned  unto  death,  even  so  now  grace  reigneth,  through 
righteousness,  unto  eternal  life  by  Jesus  Christ  our  Lord.  And  all 
this  is  effected,  not  by  a  bare  or  naked  act  of  faith,  separate  from 
obedience;  but  in  the  obedience  of  faith,  Christ  being  the  author 
of  eternal  salvation  to  none  but  those  that  obeyjiim." — page  79.  1699. 

The  following  is  the  preamble  to  his  last  will,  dated  the  18th  of 
the  month  called  April,  1723,  viz: 

"  Forasmuch  as  all  men,  the  Man  Christ  Jesus  excepted,  have 
sinned  and  come  short  of  the  glory  of  God,  and  there  is  none  other 
name  under  Heaven  given  among  men,  whereby  we  must  be  saved, 
but  that  of  Jesus  Christ,  who  was  delivered  for  our  offences,  and  was 
raised  again  for  our  justification,  and  is  able  to  save  them  unto  the 
uttermost,  that  come  unto  God  by  him,  seeing  he  ever  liveth  to  make 
intercession  for  them:  My  faith  and  hope  are  in  God  alone,  for  the 
free  and  full  remission  of  all  my  transgressions,  through  sanctifica- 
tion  of  the  spirit  unto  obedience,  and  sprinkling  of  the  blood  of  Je- 
sus Christ,  who  is  the  Word,  the  Light,  the  Way,  the  Truth,  and  the 
Life,  the  one  Mediator  and  Advocate  with  the  Father,  and  the  pro- 
pitiation for  my  sins,  and  not  for  my  sins  only,  but  also  for  the  sins 
of  the  whole  world ;  that  being  thoroughly  washed,  sanctified,  and 
justified  in  his  name,  and  by  the  spirit  of  my  God,  I  may  be  received 
into  that  everlastingly  glorious  rest,  which  he  hath  prepared  for  his 


285 

people,  not  for  any  works  of  righteousness  which  I  have  done,  bu( 
according  to  the  exceeding  riches  of"  his  free  grace  and  mercy,  in  and 
through  Christ  Jesus,  the  Son  of  his  infinite  love,  into  whose  hands 
I  humbly  commend  my  immortal  spirit,  earnestly  and  fervently  be- 
seeching him,  to  keep  me  by  his  power,  through  faith,  in  love  to  him 
above  all,  and  to  my  neighbour  as  myself,  walking,  through  the  as- 
si.stance  of  his  grace  in  righteousness  and  holiness,  before  him  all 
the  days  of  mine  appointed  time  here  upon  earth,  waiting  in  pa- 
tience and  resignation  to  his  holy  will,  and  watching  and  praying  al- 
ways, with  all  prayer  and  supplication  in  the  spirit,  that  my  soul 
maybe  ready,  through  his  preparing  power  whensoever  my  earthly 
house  of  this  tabernacle  shall  be  dissolved,  to  enter  into  that  build- 
ing of  God,  the  house  not  made  with  hands,  eternal  in  the  Hea- 
vens. 

'♦  My  body  I  commit  to  the  earth,  froni  whence  it  was  taken,  be- 
lieving that  there  shall  be  a  resurrection  both  of  the  just  and  unjust." 
—Pages  331,332. 

In  his  "  Treatise  of  the  Holy  Scriptures,"  he  thus  states  the  faith 
of  the  Society  of  Friends  respecting  them,  viz  : 

*'  We  doifincerely  and  unfeignedly  believe  the  following  proposi- 
tions : 

"  1.  That  the  Holy  Scriptures  of  the  Old  and  New  Testament, 
were  not  of  any  men's  private  setting  forth,  but  were  given  by  inspi- 
ration of  God. 

"  2.  That  they  do  contain  a  clear  and  sufficient  declaration  of  all 
doctrines,  in  common  to  be  believed,  in  order  to  eternal  life  and  sal- 
vation. 

"  3.  That  the  Holy  Scriptures  are  the  best  outward  rule  and  stan- 
dard of  doctrine  and  practice. 

"  4.  That  whatsoever  either  doctrine  or  practice,  though  under 
pretensions  to  the  immediate  dictates  and  teachings  of  the  spirit,  is 
contrary  to  the  Holy  Scriptures,  ought  to  be  rejected  and  disowned, 
as  false  and  erroneous:  For  '  whatsoever  is  not  read  therein,  nor  may 
be  proved  thereby,  is  not  to  be  required  of  any  man,  that  it  should 
be  believed  as  an  Article  of  Faith.' — See  Art.  vi.  of  the  Church  of 
England. 

"  5.  That  the  Holy  Scriptures  contain  the  sayings  or  words  of 
God,  are  divine  writings,  which  claim  the  precedency  of  all  others; 
and  we  do  esteem  them  as  such  ourselves,  and  under  this  character  re- 
commend them  to  others. 

"  6.  That  there  ever  was,  and  is,  a  most  sweet  concord  and  har- 
mony between  the  teachings  of  the  Spirit,  and  the  testimony  of  the 
Holy  Scriptures;  and  that  there  is  no  inconsistency  or  contradiction 
between  the  one  and  the  other,  notwithstanding  that  great  diversity 
of  men's  opinions  and  sentiments,  under  the  profession  of  christian- 
ty.  For  we  do  believe,  that  if  pride,  prejudice,  and  self-interest 
were  laid  aside,  and  men  v/ould,  in  humility  of  mind, sincerity  of  heart, 
and  abasement  of  self,  wait  upon  the  Lord  for  the  teachings  of  his 
spirit,  they  would  be  taught  by  him  the  very  truth,  as  it  is  in  Jesus, 
and  come  to  know  that  blessed  and  heavenly  unity  in  the  things  of 


286 

God,  from  vv  hich  tiiey  now  are  so  divided  and  subdivided  both  among 
themselves  and  in  opposition  to  one  another, 

"  7.  That,  thoug,h  the  manifestation  of  the  spirit,  is  given  to  eve- 
ry nian,botl)  Jew  and  Gentile,  to  profit  withal,  and  the  grace  of  God 
which  bringeth  salvation,  hath  appeared  unto  all  men,  so  that  all 
have  means  sufficient  afforded  them  for  tl^eir  present  and  eternal 
welfare,  if  they  neglect  not  the  means,  nor  slight  the  day  of  God's 
gracious  visitation;  yet  it  is  a  great  mercy  to  us,  and  all  those  that 
make  a  right  use  of  it,  that  it  hath  pleased  God  to  afford  unto  us  the 
Holy  Scriptures,  whicii  he  hath  withheld  from  many  others:  And 
we  do  believe,  that  having  the  advantage  of  the  Holy  Scriptures, 
more  is  required  of  us,  than  of  those  to  whom  they  are  not  com- 
municated ;  for,  to  whom  much  is  given,  from  them  much  is  requi- 
red. 

"  8,  That  as  the  Holy  Scriptures  have  God  alone  for  their  author, 
so  the  spirit  of  God  alone  is  their  certain  and  infallible  interpreter. 
For  except  the  spirit  which  he  hath  promised,  and  we  ought  to  wait 
for,  expound  them  to  us,  we  can  never  spiritually  or  savingly  under- 
stand or  apply  them.  The  certain  knowledge,  therefore,  and  under- 
standing of  them,  must  be  waited  for,  of  the  same  spiiit  by  which 
they  were  dictated  and  committed  to  writing." 


EDWARD  BURROUGH. 

In  an  essay  entitled  "  Satan's  design  defeated,  &,c."  we  find 
the  follovi'ing  accusations  and  replies — viz. 

"  They  [the  Quakers]  do  deny  the  doctrine  of  the  Trinity,  and 
that  Christ  is  God  and  man  in  one  person. 

"  Answer.  As  for  the  word  Trinity,  it  is  invented  and  he  hath 
learnt  it  out  of  the  mass  book,  or  common  prayer  book,  hut  wt  own 
the  doctrine  of  the  Gospel  of  Christ,  that  Christ  is  God,  mid  the  Spi- 
rit is  God ;  and  there  are  Three  that  bear  record,  the  Father,  Son 
and  Spirit,  and  these  are  one,  but  God  and  the  Spirit  are  not  per- 
sons, but  infinite  beings,  and  the  Scripture  nowhere  in  true  trans- 
lations expresseth  God  under  the  name  person,  for  person  is  too 
carnal  to  express  God,  and  Christ,  and  the  Spirit  by  :  But  God  was 
in  Christ  reconciling  the  world,  and  this  we  believe  and  acknowledge 
according  to  the  Scriptures;  but  for  this  word,  "  doctrine  of  the 
Trinity,"  the  Scriptures  know  no  such  word,  but  the  truth  toe  own, 
and  the  Gospel,  and  the  Scriptures  too.''^ 

"  They  hold  that  Jesus  Christ  died  only  signally,  or  exemplarily, 
and  that  we  are  justified  by  the  suffering  of  Christ  in  us  ;  and  to  be 
healed  by  his  stripes,  is  to  be  stripped  off  or  from  sin. 

"  Answer.  Jesus  Christ  died,  and  rose  again,  and  ascended  ac- 
cording to  the  Scriptures,  this  we  do  believe  :  And  Christ  was  and 
is  the  substance,  the  end  of  all  signs  and  examples,  yet  was  he  an 


287 

Example  to  the  Saints ;  and  the  apostle  exhorted  to  walk  as  they 
had  Christ  for  an  example  ;  and  while  he  was  in  the  world,  he  did, 
and  spoke  and  acted  many  things,  as  parables,  signs  and  examples,  the 
substance  of  which  is  to  be  received  in  the  Saints,  and  known  by 
them  through  the  Spirit ;  and  we  believe  saints  are  justified  by  Christ, 
and  tkrough  faith  in  Him,  which  was  and  is  and  is  to  come,  who  is 
blessed  forever  j  and  none  are  justified  by  his  death  and  suffering 
and  blood  without  them,  but  who  witness  Christ  within  them  ;  for 
all  are  reprobates  and  to  be  condemned,  and  cannot  be  justified,  that 
have  not  Christ  in  them  ;  as  thou  mayst  read,  except  Christ  be  in 
you,  you  are  reprobates,  and  all  that  believe  in  Christ  and  receive 
him,  they  are  healed  through  his  sufferings  and  stripes  ;  for  he  sanc- 
tifies them,  and  gives  them  remission  of  sin,  and  justifies  them,  and 
in  him,  the  saints  are  complete,  and  the  new  man,  the  regenerate, 
is  justified  ;  and  the  old  man  is  in  the  degeneration,  and  knows  not 
Christ  in  him,  and  hath  not  received  him,  but  only  heard  of  him  with- 
out him,  and  believes  the  relation  :  but  this  faith  doth  not  justify; 
for  all  the  false  christians  upon  earth  have  this  faith  :  but  that  faith 
alone  justifies  which  gives  to  receive  Christ,  and  him  to  live  in  us, 
and  to  dwell  in  us  by  that  faith. 

"  They  utterly  renounce  the  doctrine  of  Justification,  by  the  im- 
putation of  the  righteousness  of  Christ,  or  by  the  obedience  he  per- 
formed, or  sufterings  he  sustained  or  underwent,  in  his  own  per- 
son without  us. 

"  Answer.  This  is  partly  true,  and  partly  a  lie.  We  do  indeed 
renounce  the  profession  of  Justification,  by  the  imputation  of  Christ 
or  his  righteousness  performed  without  men,  by  men  while  they  arc 
in  the  degenerated  estate,  and  unconverted,  and  unreconciled,  and  un- 
born again,  for  by  such  profession  of  justification,  many  deceive 
their  souls :  but  yet,  we  say,  that  righteousness  is  imputed  to  us, 
and  reckoned  unto  us,  who  believe  in  Christy  and  have  received  him  ; 
even  the  obedience  and  sufferings,  that  he  performed  withotit  us,  is 
ours,  who  have  received  him  within  us,  and  witnesseth,  Christ  in  us, 
and  therefore  we  are  not  reprobates  ;  yet  we  do  acknowledge,  he 
wrought  perfect  righteousness  by  obedience,  and  sufferings  without 
us,  and  that  righteousness  is  ours,  by  faith  ;  which  faith,  hath  recei- 
ved Christ  to  dwell  in  us  ;  and  he  and  his  righteousness,  his  obedi- 
ence and  sufferings,  we  enjoy  in  us,  in  spirit;  if  any  can  receive  it, 
let  them  ;  for  that  he  wrought  righteousness,  this  is  acknowledged  : 
but  who  have  a  part  in  this  righteousness,  that  is  disputable." — 
Page  515,  516—1659. 

The  Quakers  hold,  "  That  the  Holy  Scriptures  are  not  the  word 
of  God,  nor  the  saints'  rule  of  faith  and  life,  neither  is  it  the  duty 
of  every  one  to  search  them. 

"  Answer.  Tiie  Holy  Scriptures  that  were  given  forth  by  the 
Spirit  of  the  I^ord,  as  holy  men  of  God  were  moved,  they 
are  the  words  of  God,  and  a  declaration  and  a  treatise,  Luke  i. 
1.  and  that  which  the  saints  had  handled  and  tasted  of  the  word 
of  life,  that  they  declared  forth  in  words  and  writings.  Acts  i.  1. 
and  the  Scriptures  as  they  were  given  forth  by  the  Spirit  of  God, 
are  are  a  true  declaration  of  what  is  to  be  believed  wid  practised,  in 


288 

relation  to  eternal  salvation :  It  is  a  true  testimony  concerning  God 
and  his  mighty  works,  and  of  truth  and  righteousness ;  and  it  is  a 
testimony  also  of  the  devil,  and  what  he  is,  and  of  his  deceits  and 
errors,  and  unrighteousness :  So  the  Scriptures  are  words  given 
forth  by  the  Spirit,  but  Christ  is  the  Word,  that  was  before  the 
Scriptures  were,  for  in  the  beginning  was  the  Word  of  God,  and 
the  world  was  made  by  it,  and  the  Word  shall  endure  forever,  and 
Christ's  name  is  called  the  Word  of  God :  And  though  the  Scrip- 
tures are  profitable,  and  were  given  forth  to  be  read,  and  to  be  ful- 
filled, yet  they  are  not  the  rule  and  guide  of  faith  and  life  unto  the 
Saints,  but  the  Spirit  of  God,  that  gave  forth  the  .Scriptures,  that  is 
the  rule  and  guide,  the  teacher  and  leader  into  all  truth  ;  and  them 
that  are  led  by  the  Spirit  of  God,  are  the  sons  of  God  ;  and  if  you 
walk  in  the  spirit,  saith  the  apostle,  you  shall  live,  and  as  many  as 
walk  according  to  this  (to  wit,  of  the  spirit)  peace  is  upon  them  ;  and 
so  the  Spirit  of  God  is  the  rule  of  the  saint's  faith  and  life  ;  and  the 
spirit  leads  them  to  walk  in  the  fidjilling  of  the  Scriptures,  and  ac- 
cording to  thetn.''^ — Page  514 — 1659. 

In  "  Adeclaration  to  all  the  world  of  our  faith,  and  whatwebelieve 
who  are  called  Quakers,"  published  in  1658,  we  find  the  following— 

"  Again,  concerning  Christ  we  believe,  that  he  is  one  with  the 
Father,  and  was  with  him  before  the  world  was ;  and  what  the  Fa- 
ther worketh  it  is  by  the  Son,  for  he  is  the  Arm  of  God's  salvation 
and  the  very  power  and  wisdom  of  the  Creator,  and  was,  is,  and 
is  to  come,  without  beginning  or  end. 

And,  we  believe.  That  all  the  prophets  gave  testimony  of  him, 
and  that  he  was  made  manifest,  in  Judea  and  Jerusalem,  and  did 
the  work  of  the  Father,  and  was  persecuted  of  the  Jews,  and  was 
crucified  by  his  enemies,  and  that  he  was  buried,  and  rose  again, 
according  to  the  Scriptures. 

"  And  we  believe.  He  is  now  ascended  on  high,  and  exalted  at 
the  right  hand  of  the  Father  for  evermore  ;  and  that  he  is  glorified 
with  the  same  glory,  that  he  had  before  the  world  was,  and  that 
even  the  same  that  came  down  from  heaven  is  ascended  up  to  hea- 
ven, and  the  same  that  descended  is  he  that  ascended. 

"  And  we  believe,  even  that  He  that  was  dead,  is  alive,  and  lives 
for  evermore,  and  that  he  cometh,  and  shall  come  again,  to  judge  the 
whole  world  with  righteousness,  and  all  people  with  equity,  and 
shall  give  to  every  man  according  to  his  deeds,  at  the  day  of  judg- 
ment, when  all  shall  arise  to  condemnation  or  justification  ;  he  that 
hath  done  good  shall  receive  life,  and  he  that  hath  done  evil,  ever- 
lasting condemnation. 

"  And  we  believe.  He  is  to  be  waited  for  in  spirit,  to  be  known 
after  the  spirit,  as  he  was  before  the  world  was,  and  that  is  the  know- 
ledge unto  eternal  life,  which  all  that  believe  in  him  do  receive, 
he  subdues  death,  and  destroys  him  that  hath  the  power  of  it,  and 
and  restoreth  from  death  to  life,  and  quickeneth  by  his  Spirit,  all 
that  tlie  Father  hath  given  him :  And  we  believe  such  he  justifieth 
and  sanctifieth,  and  such  are  taught  of  him ;  but  he  condemns  all 
that  believe  not,  but  continue  in  unbelief,  and  are  not  taught  of  him. 
And  this  we  faithfully  believe. — Page  440. 


289 


FRANCIS  HOWGILL. 

In  an  Essay  entitled  "  The  Heart  of  New  England  hardened," 
replying  to  one  who  had  misrepresented  the  Society  of  Friends,  he 
says — 

"  First,  Concerning  the  Trinity,  thou  sayest  '  they  confess  the 
Father,  Son,  and  Holy  Ghost,  and  yet  they  deny  the  Trinity,  and 
those  to  be  three  distinct  persons ;'  for  confutation  of  this,  thou 
bringest  Heb.  i.  &  iii.  He  is  the  express  image  of  his  Father's 
person. 

"  Thy  Trinity  is  an  old  popish  term,  and  we  love  to  keep  to 
sound  words ;  but  by  Trinity,  I  suppose  thou  meanest  three,  and 
thy  own  words  shall  confute  thee.  Thou  confessest  we  say,  there 
is  Father,  Son,  and  Holy  Ghost,  and  yet  but  one  God,  or  one 
eternal  being  or  substance,  in  which  they  all  subsist;  but  thy  word 
'  distinct'  is  thy  own,  and  not  the  Spirit's,  yet,  to  distinguish  be- 
twixt Father,  Son,  and  Spirit,  we  deny  not ;  and  as  for  Heb.  i.  it 
is  in  another  translation  rendered,  the  express  image  of  his  sub- 
stance ;  for  person  is  too  gross  a  word,  as  to  express  an  eternal  and 
Divine  Being  in  ;  and  if  tTiou  dost  hold  three  distinct  substances, 
thou  errestin  tliy  judgment,  for  that  were  to  make  three  Gods." 

"  Secondly,  They  deny  Christ  to  be  God  and  man  in  one  person, 
and  Christ  to  be  a  distinct  person  from  the  Father,  and  they  ac- 
knowledge such  a  Christ,  as  unchrists  Christ;  and  when  they  say, 
Christ  manifest  in  the  flesh,  they  mean  not  as  the  scripture,  but 
fallaciously." 

"  Answer. — We  say,  according  to  the  Scripture  of  Truth,  and  not 
according  to  thy  fallacy,  that  in  the  man,  Christ,  did  the  fulness  of 
the  Godhead  dwell,  and  God  was  in  Christ,  reconciling  the  world 
unto  himself,  and  he  saith,  I  and  my  Father  are  one,  and  the  Fa- 
ther, the  Son,  and  the  Spirit,  subsist  in  one  Eternal  Power, 
Life  and  Glory,  which  thou  with  all  thy  stupid  generation,  are  igno- 
rant of,  and  that  Christ  we  acknowledge,  is  such  a  Christ  as  is  able 
to  save  to  the  utmost,  them  that  come  unto  him,  and  receive  him, 
and  believe  in  him  ;  and  is  such  a  Christ  as  is  able  to  raise  them 
that  have  been  dead,  and  such  a  Christ  giveth  eternal  life  to 
them  that  believe ;  and  so  that  Christ  that  we  own,  doth  not  un - 
christ  Christ,  but  by  your  doctrine,  who  plead  imperfection,  and  the 
continuation  thereof,  and  a  continuation  in  sin  for  term  of  life,  as 
one  of  thy  ovvn  said,  *  Siti  will  dwell  in  the  house,  'til  the  house 
be  pulled  down,'  speaking  of  the  natural  bo-iy,  which  some  other 
of  thy  own  generation  have  called,  the  body  of  Sin  ;  and  so  it  is  you 
that  hold  such  a  Christ  as  unchrists  the  true  Christ,  in  thy  own 
words;  and  when  didst  thou  enter  into  our  thoughts,  and  into  our 
heart,  or  with  what  dost  thou  search,  that  thou  sittest  as  judge  over 

Oo 


290 

the  heart,  who  knowest  not  judgment  in  thyself,  nor  what  spirit 
thou  art  of,  and  so  thy  lies  and  deceit  are  turned  upon  thee. 
"When  we  say,  Christ  manifest  in  the  flfsh,  we  say  that  holy  thing 
which  was  brought  forth,  and  born  of  a  virgin,  and  conceived  of 
the  Holy  Ghost,  in  whom  the  fulness  of  the  Godhead  dwells,  in 
w  horn  the  eternal  power  of  the  Father  was  manifested,  that  he  was 
the  Christ  which  was  manifested  in  the  flesh  and  justified  in  the 
spirit,  preached  among  the  Gentiles,  seen  of  angels,  and  received 
up  into  glory,  and  this  is  according  to  the  Scripture  of  Truth,  and 
thyjudgmentraust  be  judged." — Page  SOS,  304.  1659. 

In  a  treatise  entitled  "  The  True  Rule,  Judge,  and  Guide  of  the 
True  Church  Discovered,"  we  find  these  observations,  viz  : 

"  Thirdly,  The  Scriptures  testify  of  Christ,  and  were  written 
that  they  might  be  believed,  and  received,  and  read,  that  thereby 
every  one  that  believed,  might  be  made  wise  to  salvation,  through 
faith  in  Christ  Jesus,  2  Tim.  iii,  and  instructed  in  righteousness, 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  with  all 
good  works  ;  and  whosoever  doth  teach  any  doctrines,  contrary  un- 
to the  holy  men  ot  God,  who  spake  as  they  were  moved  by  the  Spi- 
rit of  God,  which  dwelt  in  them  ;  the  scriptures  are  witnesses 
against  such,  that  they  have  not  the  Spirit  oi  God,  but  are  led  by 
another  spirit,  which  brings  forth  contrary  doctrine,  and  another 
faith,  than  was  once  delivered  among  the  saints  ;  and  whosoever 
brings  in,  sets  up  other  precepts,  constitutions,  orders,  and  prac- 
tices, in  point  of  worship  in  opposition  and  contrary  unto  those 
practices,  which  were  held  forth  in  the  primitive  times,  and  wotdd 
set  up  other  traditions  than  the  apostles  delivered,  either  by  word 
or  writing,  such  are  manifest  to  have  the  spirit  of  error,  and  are  in- 
novators, and  bringers  in,  of  other  things  as  necessary  in  point  of 
worship  among  Christians,  which  the  apostles  and  ministers  of 
Christ,  did  not  see  necessary  then,  and  yet  they  wanted  no  part  of 
the  counsel  of  God  ;  for  Paul  said,  he  had  declared  the  whole  coun- 
sel ot  God  ;  and  furthermore  they  said,  we  have  the  mind  of  Christ, 
and  Christ's  mind  is  not  variable. 

"  Fourthly,  Though  divers  of  the  writings  of  the  prophets  and 
apostles  be  lost,  doubtless,  as  is  evident  by  divers  places  of  scrip- 
ture; yet  blessed  be  God  that  there  are  those  preserved  which  do 
hear  witness  of  the  one  thing  absolutely  necessary  unto  salvation  ; 
and  of  the  ministrations  that  were  appointed  of  the  Lord,  for  the 
church  of  God  to  observe,  both  in  the  first  and  second  covenants  ; 
so  that  Christians  of  this  last  age  are  not  left  without  example  and 
precedent,  which  all  ought  to  have  an  eye  unto;  and  a  diligent  re- 
gard ;  and  though  there  be  divers  copies  of  that  which  is  called  the 
original  tongue,  and  divers  translations,  yet  he  unto  whom  the  spi- 
rit of  God  is  given,  and  waiteth  in  the  measure  of  Christ's  light, 
shall  receive  it;  doth  see,  and  shall  see  the  mind  and  will  of  God 
in  every  age,  and  the  mind  and  intent  of  the  Spirit  in  them  that 
spoke  forth  the  Scripture,  and  can  receive  the  matter  therein  con- 
tained, as  though  they  had  heard  them  speak  that  spoke  it  at  the 
first;  and  though  the' translators  were  men,  yet  1  have  such  an  ho- 
nourable esteem  of  their  labour,  that  I  believe  they  have  not  varied 


291 

v/ittingly  and  willingly  from  the  best  copies,  that  were  extant  in 
their  age,  neither  that  they  were  altogether  void  of  the  Spirit  of 
God  in  such  a  good  work,  which  conduced  to  the  benefit  of  man- 
kind, but  were  assisted  by  it  for  so  good  work  ;  and  there  be  many 
figures  and  tropes,  improprieties  of  speech,  mysteries  and  difficul- 
ties, yet  all  these  come  to  be  made  easy  and  plain  to  them  that  are 
witnesses  of  the  same  spirit  that  gave  them  forth  ;  and  though  there 
be  diversity  of  judgments,  and  professions  of  religion,  one  clashing 
against  another,  thwarting  and  contradicting  another,  and  all  will 
seem  to  bring  the  scripture  for  their  proof,  which  yet  cannot  main- 
tain and  prove  every  thing  good,  especially  when  their  doctrmes  con- 
tradict one  another  ;  tliis  is  granted,  it  is  only  their  private  interpre- 
tation^ and  not  the  scripture  ;  and  for  want  of  that  spirit  that  gave  it 
forth,  for  that  alone,  gives  the  true  understanding  of  it;  and  they 
that  are  without  this,  are  like  to  kill  one  another,  about  words  and 
names,  sounds,  titles  and  iotas,  but  still  want  the  key  that  opens, 
and  gives  an  entrance  into  the  knowledge  of  the  things  of  God,  which 
alone  is  the  spirit  of  God  that  gave  forth  the  scriptures." — Pages  636, 
6S7.  1665. 


GEORGE  FOX,  THE  YOUNGER, 

[n  his  works,  page  51,  saya, "  But  further,  in  the  fear  and  wisdom 
of  God,  for  the  satisfaction  of  the  simple,  I  do  declare,  in  plain  word, 
that  I  do  believe  in  the  true  Christ,  the  Lord  of  Life,  who  was  glo- 
rified with  the  Father  before  the  world  began,  and  I  do  believe  that 
he  was  in  due  time  made  manifest  in  that  body  of  flesh,  who  was  call- 
ed Jesus,  and  that  in  him  the  fulness  of  the  Godhead  dwelt  bodily, 
who  was  supposed  to  be  tlie  carpenter's  sou,  whom  the  Jews  crucified 
without  the  gates  of  Jerusalem  ;  and  I  have  remission  of  sins  through 
his  blood,  who  is  the  Lord  of  liife,  and  he  was  buried,  but  he  is  risen, 
and  ascended  and  sits  on  the  right  hand  of  the  Majesty  on  high  ;  this  is 
the  Christ  I  own,  who  also  was  and  is  crucified  in  Sodom  and  figypt, 
by  tlie  rebellious  ;  yea,  he  is  crucified  afresh,  and  put  to  open  shame 
now,  by  those  that  trample  the  blood  of  the  covenant,  the  Light  of 
Life,  under  their  feet,  and  count  it  an  unholy,  or  a  natural  thing, 
and  such  act  despitefully  against  the  spirit  of  grace;  and  such  mur- 
der the  seed  which  keeps  the  commands  of  God  ;  and  such  will  God, 
the  Light,  overthrow  and  burn  to  ashes,  as  he  did  Sodom  and  Gomor- 
rah ;  but  all  that  love  and  obey  the  true  light,  (which  is  the  fire,)  shall 
be  saved  and  preserved  by  it,  and  shall  remain  unhurt ;  but  all  that 
hate  and  disobey  the  light  in  them,  that  is  their  condemnation,  the 
liight." 

From  a  piece  entitled  "  A  message  of  tender  love  unto  such  pro- 
fessors as  have  attained  any  true  sincerity,  simplicity,  and  zeal  for 
God,  in  their  professions,"  &c.  we  extract  the  following: 

"  Friends,  the  Eternal  Being,  which  giveth  being  to  all  his  crea- 


292 

tures,  hath  largely  manifested  his  love  unto  the  world,  in  giving  his 
Only  Begotten  to  be  the  Light  of  the  world,  (who  doth  enlighten  eve- 
ry one  that  cometh  into  the  world,  that  all  through  him  might  be- 
lieve,) and  inasmuch  as  he,  in  the  fulness  of  time,  sent  forth  his  Only 
Begotten,  (full  of  grace  and  truth,)  into  the  world,  in  a  body  which 
he  hath  prepared  him,  therein  to  do  his  will,  which  body  the  only  be- 
gotten of  the  Father  freely  gave  and  offered  up  for  a  sacrifice  for  sin, 
and  so,  according  to  his  grace,  he  tasted  death  for  every  man,  and  by 
his  offering  himself  once  for  all,  he  hath  put  an  end  to  all  the  sacri- 
fices and  offerings  mentioned  in  the  law,  which  could  not  make  the 
comers  thereunto  perfect,  (nor  those  that  offered  them,)  as  apper- 
taining to  the  conscience  :  so  Christ,  the  one  offering,  is  become  the 
propitiation  for  the  sins  of  the  ivhole  world,  who  wrought  eternal 
salvation  for  all  them  that  obey  him  :  and  here  is  the  one  offering 
which  perfects  forever  them  that  are  sanctified.  And  he  having  ac- 
complished the  will  of  the  Father,  in  that  body  which  was  prepared 
him  of  the  Father,  (in  which  he  came  into  the  world,)  he  again  left 
the  world,  (he  not  being  of  the  world,)  and  ascended  unto  the  Fa- 
ther, (from  whence  he  proceeded,)  and  sate  down  on  the  right  hand  of 
the  Majesty  on  high,  and  is  now  glorified  with  the  same  glory  that  he 
had  with  the  Father,  before  the  world  began ;  yea,  the  same  that  de- 
scended into  the  lower  parts  of  the  earth,  is  also  the  same  tliat  ascend- 
ed far  above  all  heavens,  that  he  might  fill  all  things  :  and  being  one 
with  the  Father,  and  in  the  Father,  and  the  Father  in  him,  his  presence 
filleth heaven  and  earth;  and  being  the  Son  in  the  Father, he  hath  pow- 
er as  the  Father,  to  quicken  whomsoever  he  will,  that  all  men  might 
honour  the  Son  as  the  Father,  by  whom  all  things  were  made  that 
were  made,  in  whom  we  live,  move,  and  have  a  being:  and  he  hath 
a  name  given  him  above  ^\ery  name,  (to  which  all  things  must  bow,) 
which  is  called  the  Word  of  God,  or  Jesus,  because  he  is  a  Saviour, 
and  saveth  his  people  from  their  sins.  This  is  he  that  is  given  to  be 
the  Head  of  the  body,  which  is  the  congregation  of  the  righteous,  the 
fulness  of  him  that  filleth  all  in  all ;  that  he,  in  all  things,  [in  whom 
all  fidness  dwells,)  might  have  the  pre-eminence,  being  the  express 
substance  of  the  Father's  glory,  and  the  very  virtue  of  his  being,  one 
with  him  in  nature,  and  one  in  name:  for  as  the  Father  is  divine,  so 
the  Son  is  also  divine ;  and  as  the  Father  is  called  the  Light,  so  the  Son 
is  also  called  the  Light ;  the  Father  is  called  the  Mighty  God,  so  is 
the  Son  also ;  yea,  the  Son's  name  is  called  (Wonderful)  the  Mighty 
God,  the  Everlasting  Father,  (mark  that,)  the  Prince  of  Peace,  of 
whose  government  there  shall  be  no  end. 

"  Now  in  the  Father  there  is  Life,  and  in  the  Word,  the  Son,  there 
is  life,  and  this  is  one  ;  and  this  life,  proceeding  from  the  Father  and 
the  Son,  is  that  one  Eternal  Spirit,  which  is  not  to  be  limited  :  yea, 
God  is  a  Spirit,  and  Christ  is  the  Lord,  that  Spirit;  yea,  he  is  the  se- 
cond Adam,  the  Lord  from  heaven,  the  quickening  Spirit,  by  whom 
the  free  gift  is  come  upon  all  men,  to  justify  them  that  believe  in  the 
Life:  and  he  that  believeth  not,  he  is  condemned  by  the  Life,  which 
is  the  light  that  doth  enlighten  everyone  that  cometh  into  the  world  : 
so  the  gift  that  is  come  upon  the  unbeliever,  that  condemns  him,  be- 


293 

cause  he  believeth  not  in  the  Light,  but  loves  the  darkness  better." 

To  this  piece  is  appended  the  following  note  : 

"  So  that  none  shall  be  able  in  the  day  of  tlie  Lord  to  plead  or 
say,  Lord,  because  our  first  parents  fell  from  thee,  and  became  dead 
unto  thee,  and  so  were  driven  out  from  thy  presence,  and  we  being 
brought  forth  in  this  unreconciled  state,  there  was  no  way  left  unto 
us  to  approach  or  come  near  unto  thee,  to  lay  hold  of  the  grace  that 
thou  ofterest  unto  all,  by  reason  of  thine  anger;  I  say,  none  shall  be 
able  thus  to  plead  :  for  Christ  the  Father's  love,  hath  consecrated  a 
way,  by  his  freely  giving  up  himself  a  propitiatory  sacrifice,  which 
appeaseth  God,  and  therefore  it  is  said,  that  God  was  in  Christ  re- 
conciling the  world  to  himself,  not  imputing  sin  unto  them.  So,  he 
that  perisheth,  it  shall  be  for  his  own  sins,  nor  for  his  parents;  but 
because  he  believed  not  in  Christ,  who  hath  freely  made  a  way  for 
him  to  come  unto  God,  and  by  the  power  of  his  life  visiting  him,  puts 
him  in  a  capacity  to  receive  the  free  grace,  which  bringeth  salvation, 
which  toali  men  hath  appeared." — Works,  pages  152,  153,  154,  155. 
1660. 

George  Fox,  the  younger,  wrote  the  following  confession  of  his 
faith,  in  four  particulars  ;  "For  the  satisfaction  of  some  tender,  con- 
scientious persons  who  had  heard  false  reports  of  him,  and  others  of 
his  judgment  touching  the  things  above  written,"  which  are  as  fol- 
lows— 

"  1. — Concerning  Jesus  Christ,  the  Saviour  of  the  world. 

"2. — Concerning  justification. 

"3. — Concerning  the  resurrection. 

"4. — Concerning  everlasting  glory  and  eternal  misery. 

"  First,  As  concerning  Jesus  Christ,  that  was  supposed  to  be  Joseph, 
the  carpenter's  son,  who,  as  concerning  the  flesh  was  crucified,  and 
put  to  death  at  Jerusalem,  between  two  thieves,  upon  the  cross  at 
Mount  Calvary;  I  do  believe  he  was  the  Son  of  God  ;  and  that  that 
very  body  that  the  soldiers  pierced,  was  the  very  body  that  was  pre- 
pared by  the  Father  for  Christ,  the  true  Saviour,  to  come  in,  to  do 
the  will  of  the  Father  that  sent  him  :  and  I  do  believe  that,  by  the 
grace  of  God,/ie  tasted  death  for  evert/  man,  that  as  many  as  believe 
in  and  obey  him,  whose  soul  was  made  an  ottering  for  sin,  nuight  have 
eternal  life,  through  him,  who  gave  his  precious  life  a  lansom  for 
many. 

'•  Secondly,  I  do  believe  that  no  man  can  be  justified  by  the  works 
of  the  law,  nor  by  any  work  of  his  own,  but  he  or  she  that  is  justi- 
fied in  the  sight  of  God ;  it  is  freely  of  his  grace,  through  faith  in 
Christ  Jesus,  who  creates  such  unto  good  works,  which  God  hath  or- 
dained, that  they  that  are  justified  should  walk  in. 

"  Now  God,  through  his  free  love,  hath  made  me  a  witness  of  true 
justification:  and  I  testify  in  the  Lord,  that  it  is  not  my  works  that 
justify  me  ;  but  it  is  the  Lord  alone,  who  worketh  my  works  in  me, 
and  for  me,  according  to  his  own  good  pleasure  ;  who  loved  me,  be- 
fore I  loved  him,  and  manifested  his  love  to  me  in  the  covenant  of 
light,  whereby  he  drew  nie  after  himself,  and  gave  me  strength  to 
obey  and  follow  him  in  the  manifestation  and  drawings  of  his  love; 
which,  whilst  I  did  reject,  T  was  justly  condemned  of  the  Tiord.  and 


294 

could  not  witness  justification  in  that  state,  although  I  sought  it,  and 
talked  much  of  it,  as  many  professors  now  do:  but  God,  who  is  rich 
in  mercy  and  love,  showed  me  how  he  had  given  me  power  and  abil- 
ity to  receive  his  truth  in  the  love  of  it,  through  which  I  am  now  sa- 
ved and  justified. 

"Thirdly,  Touching  the  resurrection:  it  is  a  mystery  which  the 
carnal  mind  can  never  comprehend,  but  they  that  come  to  witness  a 
part  in  the  first  resurrection,  which  is  Christ  Jesus,  the  Light  of 
Life  ;  they  in  his  light  may  come  to  perceive  the  mystery  of  the  re- 
surrection; but  if  truth  can  be  received  and  understood,  then  it 
will  appear  and  be  manifested  to  such,  that  1  do  not  deny  the  resur- 
rection :  for  I  do  verily  believe,  that  the  hour  is  coming,  in  which  all 
that  are  in  the  graves  shall  hear  the  voice  of  the  Son  of  God,  and 
shall  come  forth ;  they  that  have  done  good  unto  the  resurrection  of 
life,  and  they  that  have  done  evil,  unto  the  resurrection  of  condem- 
nation :  but  to  fools  that  say  that  this  body  of  natural  flesh  and  bones 
shall  be  raised,  I  say,  that  body  which  is  sown,  is  not  that  body  that 
shall  be  ;  but  God  giveth  a  body  as  it  pleaseth  him,  yet  to  every  seed 
its  own  body  :  now,  there  is  the  seed  of  the  serpent,  and  the  seed  of 
Christ ;  and  they  that  can  discern  the  body  of  each  seed,  are  not  the 
fools  which  are  questioning  how  the  dead  shall  be  raised,  and  with 
what  bodies  they  shall  comer  for  they  know  all  mankind  will  be 
found  to  be  one  of  these  seeds,  and  that  every  seed  shall  have  its 
own  body. 

"  Fourthly,  Truly,  if  I  did  not  believe  that  there  was  a  glory  to 
come,  more  than  what  is  here,  surely  although  the  good  presence, 
peace  and  consolation  of  God  is  in  me,  and  his  glory  rests  richly  up- 
on me,  yet  I  should  think  myself  to  be  in  a  more  miserable  condi- 
tion than  very  many  ;  but  for  the  glory  that  is  set  before  me,  which 
Christ  in  me  is  the  hope  of,  (which  anchors  and  stays  my  soul)  I  am 
content  to  endure  the  cross,  and  patiently  to  bear  the  aflHiction  and 
suiFerings  of  this  present  life,  notcounting  them  worthy  (though  ever 
so  great,)  to  be  compared  to  that  eternal  weight  of  glory,  which  I 
do  believe  shall  be  revealed  and  given  unto  me  in  the  world  to 
come. 

"  And  as  I  do  steadfastly  believe,  that  there  is  a  glorious  state  to 
be  entered  into  after  this  life,  by  all  them  that  shall  be  found  in  the 
immortal  seed,  wherein  they  shall  be  swallowed  up  of  life,  glory, 
and  immortality ;  so  I  certainly  believe,  that  there  is  a  woful, 
dreadful,  horrible  state  to  be  entered  into  after  this  life,  by  all  them 
that  shall  be  found  in  the  seed  of  the  serpent,  wherein  they  shall 
be  swallowed  up  of  perpetual  torment  and  misery,  whei  e  the  worm 
dieth  not,  but  shall  gnaw  everlastingly,  and  the  fire  goeth  not  out." 
•—Works,  pages,  194,  195,  19G,  197.  1661. 


295 


JOHN  WHITEHEAD, 


In  "  A  small  treatise,  wherein  is  briefly  declared  some  of  those 
things  which  I  have  heard,  and  seen,  and  learned  of  the  Father,  &c." 

After  speaking  of  Jesus  Christ,  the  true  Liglit,  as  the  only  begot- 
ten of  the  Father,  the  first  born  of  every  creature,  which  is  the  be- 
ginning and  end  of  all  things,  the  rock  of  ages  which  followed 
Israel  in  the  wilderness,  and  hath  appeared  unto  all  men,  &c.  he 
goes  on  to  say  :— 

"  I  also  saw  how  in  his  humiliation  he  was  in  fashion  as  a  man, 
compassed  by  the  virgin's  womb,  brought  forth,  and  touched  with  a 
feeling  of  our  infirmities,  yet  without  spot  of  sin,  perfect  in  holiness 
having  the  Spirit  without  measure,  and  the  fulness  of  the  Godhead 
in  him  :  Yet  was  he  a  man  of  sorrows,  rejected  of  men,  judged  a 
blasphemer,  and  not  worthy  to  live,  by  the  chief  priests  and  phari- 
sees  that  had  tiie  scriptures  ;  and  Pilate  that  had  natural  learning, 
Hebrew,  Greek,  and  Latin,  delivered  him  to  be  crucified  ;  and  after 
he  had  witnessed  a  good  confession  before  him,  he  tasted  death  for 
every  man,  of  which  it  was  impossible  for  him  to  be  held  ;  therefore 
he  rose  by  the  power  of  God,  and  in  divers  manners  appeared  to  his 
disciples  ;  after  which,  he  that  descended  did  ascend  far  above  all 
heavens  into  the  glory  of  the  Father,  with  which  he  is  glorified  as 
he  was  before  the  world  began,  having  that  name,  (which  is  before 
every  name,)  that  he  had  in  the  beginning,  which  is  the  Word  of 
God,  the  Eternal  Life,  that  was  with  the  Father,  which  doth  en- 
lighten men,  that  through  him,  who  is  the  Way,  Truth,  and  Life,  man 
may  be  reconciled  and  have  access  unto  God,  who  only  hath  Im- 
mortality, dwelling  in  the  Light  to  which  no  mortal  eye  can  ap- 
proach, and  without  wliich  no  man  hath  seen  or  shall  see  God. 
Therefore,  0  man  !  whose  soul  is  immortal,  wait  to  have  its  eye 
opened  in  the  Light,  that  thou  mayest  see  God,  and  walk  with  him 
in  the  garden,  as  in  the  beginning,  before  the  fall  and  separation 
was,  or  ever  the  evil  eye  was  open,  or  the  immortal  eye  oversha- 
dowed by  death." — Works,  pages  93,  94.  1661. 

From  a  treatise  entitled  "  A  manifestation  of  Truth,"  we  ex- 
tract the  following,  viz: 

"  Concerning  salvation  by  Christ,  We  say  and  believe,  that  with- 
out the  sufferings  and  death  of  Christ  at  Jerusalem,  no  man  can  be 
saved,  justified,  or  sanctified ;  and  therefore  do  thei/  malicioKsli/,  or  (at 
least,)  ignoranthj,  slander  us,  who  say  we  expect  not  to  be  saved  by 
ChrisVs  sufferings  at  Jerusalem,  but  by  Chrisfs  sufferings  in  ics  ;Jor 
such  words  did  never  proceed  from  us,  though  we  say  that  it  is  not 
an  historical  knowledge  and  belief  of  what  Christ  said  and  suffered 
at  Jerusalem,  sixteen  hundred  years  ago,  that  can  or  doth  save  any 
man  without  feeling  of  his  Spirit,  power,  and  life  made  manifest . 


296 

within,  to  make  them  conformable  to  him  in  his  death,  and  raise 
them  together  with  him  to  live  in  the  virtue  of  his  life,  by  which  life, 
we,  as  well  as  the  ancient  christians  are  saved,  and  we  are  sanctifi- 
ed and  justified  in  the  name  of  the  Lord  Jesus,  and  by  the  Spirit  of 
our  God,  which  mightily  worketh  in  us,  and  all  his  works  are  per- 
fect ;  and  therefore,  I  do  distinguish  betwixt  the  righteousness 
which  is  of  Faith,  which  the  Spirit  worketh,  and  the  righteous- 
ness which  is  of  the  law  performed  by  man's  own  strength ;  for 
though  the  one  be  as  filthy  rags,  yet  so  is  not  the  other ;  therefore  is  he 
the  enemy  of  righteousness  that  mingles  them  both  together,  and 
treads  them  under  foot  as  dung  and  dross ;  therefore  let  all  that  love 
their  souls,  love  Christ  the  righteousness  of  God,  and  follow  after 
him,  that  they  may  be  made  righteous,  and  have  that  boldness  in  the 
day  of  judgment  which  the  ancient  christians  had,  because,  (said 
they)  as  He  is,  so  are  we  in  this  world.— Works,  pages  134,  135-. 
1662. 


CHARLES  MARSHALL, 

in  a  piece,  entitled,  "  The  way  of  Life  revealed,  and  the  way  of 
Death  discovered,  &c."  speaks  thus  : — 

"  The  travail  in  spirit  of  the  messengers  and  servants  of  the  Most 
High  in  ages  past,  was  the  same  as  now  it  is,  viz:  To  turn  people 
from  darkness  unto  light,  and  from  the  power  of  Satan  to  the  pow- 
er of  the  Living  God  ;  thereby  in  no  wise  invalidating  Christ  Jesus, 
his  manifestation  in  that  bodily  appearance,  neither  his  sufferings, 
death,  resurrection,  or  ascension;  but  brings  all  people,  guided 
thereby,  unto  that  which  will  open  the  eyes  of  their  understandings, 
whereby  they  all  come  unto  such  a  condition,  and  spiritual  under- 
standing, as  to  see  and  know  their  benefit  by  that  appearance  of  the 
Saviour  of  the  world  ;  for  this  we  testify.  All  are  perfected  by  that 
one  offering  that  are  sanctified.  But  here  ariseth  another  objection 
by  some,  who  may  come  so  far  as  to  own  and  confess,  that  there  is 
a  principle  or  light  in  man,  that  discovereth  sin,  and  teacheth  man 
to  do  justly  and  equally,  (which  some  call  morality,)  but  that  this 
light  or  principle  in  man  is  of  a  saving  property,  and  of  the  nature 
and  quality  of  the  Divine  Being,  many  for  want  of  understanding 
do  deny,  and  so  are  found  opposers  of  truth  itself,  and  stumble  at  the 
corner-stone,  which  indeed  in  all  generations  hath  been  to  many  men 
a  stone  of  stumbling  and  rock  of  offence,  which  thousands,  (giving 
themselves  up  to  be  guided  by  their  own  wisdoms  and  prudence,)  re- 
ject;  yea,  those  accounted  the  wise  master  builders,  professors  of 
God  and  Christ,  being  ignorant  of  the  Root  and  Offspring  of  David, 
have,  and  yet  do  reject  this  corner- stone. 

•'  Now  for  the  sake  of  all  who  do  or  may  desire  after  the  true  and 
saving  knowledge  of  Christ  Jesus,  it  is  on  my  spirit  yet  further  to 


297 

open  and  manifest  the  nature  and  property  of  this  principle  and 
■  light ;  whose  Fountain  is  the  Eternal  Being,  and  Everlasting  Ocean 
of  Divine  Fulness,  and  its  nature  and  quality  is  one  with  this 
Fountain  from  which  it  comes  :  John  testified,  In  the  Beginning  was 
the  Word,  and  the  Word  was  with  God,  &c.  In  him  was  Life,  and 
the  Life  was  the  Light  of  men. — He  also  testified,  that  he  was  not 
that  Light,  but  came  for  a  Witness,  to  bear  witness,  that  that  was 
the  True  Light,  which  lighteth  every  man  that  cometh  into  the  world  : 
so  the  original  of  this  Light  is  Christ  Jesus,  the  Word. 

"  But  some  may  query  thus,  Is  Christ  the  Light  in  every  man  ? 
To  which  I  answer:  Christ  doth  appear  by  his  light  in  every  man  ; 
and  the  Light  which  comes  from  Christ  is  in  every  man  ;  as  is 
clearly  demonstrated  from  the  Scriptures  of  Truth  ;  and  though  I 
account  it  unnecessary  to  answer  the  curious  inquiries  of  such, 
(who  seeking  to  know  much,  do  not  walk  answerable  to  what  they 
know ;)  yet  for  the  sake  of  such,  whose  understandings  are  not 
opened,  and  yet  are  inquiring  the  way  to  Sion,  I  add  this  simili- 
tude :  The  natural  Sun  is  placed  by  the  Creator  to  lighten  the  out- 
ward world,  and  doth  extend  from  its  body,  a  measure  of  its  light 
and  natural  property,  shining  on  the  just  and  the  unjust,  and  so  doth 
daily  give  forth  of  that  virtue  which  is  inherent  in  itself;  when  the 
sun  shineth  on  any  object  whatsoever,  we  sometimes  say,  the  Sun 
there  appears,  and  other  times  we  say,  there  is  the  Sun ;  the 
propriety  of  either  of  which  manner  of  expressions,  I  sup- 
pose, none  will  question ;  for  light  in  that  appearance  is  seen, 
and  virtue  is  felt,  penetrating  to  the  refreshment  of  our  natural 
bodies  ;  and  this  light  and  heat  is  inseparable  from  the  fulness ; 
and  notwithstanding  it  daily  shineth  and  displays  its  virtuous  life 
into,  and  over  all  the  earth  and  its  inhabitants,  yet  its  body  is  not 
any  way  exhausted  or  altered  through  ages  and  generations.  And  so, 
I  say,  that  Christ,  the  universal  Fountain  of  Life,  the  Sun  of  Right- 
eousness, the  Ocean  and  fulness  of  spiritual  light,  life,  and  virtue, 
(from  whence  is  communicated  a  measure  of  his  nature,  property, 
and  quality)  is  given  of  the  Father,  to  enlighten  all  the  sons  and 
daughters  of  men,  who  accordingly  are  all  enlightened  with  his 
spiritual  appearance,  and  though  this  appearance  cannot  be  called 
the  fulness,  yet  being  a  measure  of  that  fulnesSj  it  is  one  in  nature 
and  property  with,  and  inseparable  from,  the  fulness;  and  though 
through  its  virtue  life  is  daily  communicated  unto  the  sons  of  men 
(who  waiting  for  the  appearance  thereof,  as  for  the  morning  light, 
cannot  live  unto  God  without  it)  yet  doth  he  admit  of  no  diminu- 
tion, alteration  or  change  ;  but  all  fulness  of  divine  light,  life  and 
glory,  doth  and  shall,  through  every  age  and  generation,  remain 
with  him  :  and  albeit  the  veil  of  darkness  hath  overshadowed  the 
hearts  of  some,  so  as  when  we  give  testimony  unto  the  universal 
appearance  of  the  Sun  of  righteousness,  in  the  hearts  of  all  the  sons 
and  daughters  of  men,  they  are  ready  to  say,  such  a  testimony  leads 
to  the  diminishing  of  that  glory  and  honour  which  belongs  unto  him, 
as  he  is  the  Fulness,  and  sitting  at  the  right  hand  of  the  Father ; 
inferring  from  such  our  testimony,  as  if,  wliilst  we  testify  to  his  ap- 
pearance in  our  hearts,  we  exclude  his  presence  elsewhere;  which 


298 

inference,  I  say,  is  as  irrational,  as  it  would  be  for  any  to  conclude, 
that  because  we  say  of  the  shining  and  appearance  of  the  Sun,  there 
is  the  Sun  ;  or  the  Sun  there  appears  ;  therefore  we  exclude  the 
Being  of  the  Sun  elsewhere.  For  its  virtue  is  communicated  to 
our  natural  bodies,  every  one  having  in  measure,  some  enjoyment 
of  the  virtue  or  light  of  the  natural  Sun,  which  is  light  to  the  eye, 
even  as  the  outward  eye  is  light  to,  or  of  the  natural  body;  and 
whosoever  they  are,  whose  invisible  senses  are  quickened  by  the 
influencing  virtue  which  proceeds  from  the  eternal  Sun  of  right- 
eousness, do  thereby  see  and  discern,  that  these  things  are  accord- 
ing to  the  clear  manifestation  of  Truth  in  their  inward  parts  ;  and 
from  a  true  sense  thereof,  can  of  a  truth  give  this  certain  testimony, 
that  Christ,  the  Lord,  by  his  holy,  quickening  spirit,  hath  appeared 
in  them,  to  the  quickening  of  their  immortal  souls  ;  and  that  through 
believing  in  the  light,  and  obedience  to  his  appearance,  being  come 
out  of  that  state  which  is  reprobated  by  the  Lord,  can  of  certain  ex- 
perimental knowledge  say,  Clirist  is  in  us  the  hope  of  glory.  And 
so  when  we  diiect  people  to  this  Word,  Light,  Law,  Grace  and  Spi- 
rit, we  do  not  thereby  intend,  that  Christ  Jesus,  the  Light  of  the 
World,  and  Gift  of  God,  is  not  the  true  Saviour,  Redeemer,  and 
Reconciler  of  mankind  unto  God." — Works,  page  71  to  71 .  1673. 

In  a  piece  entitled  "  A  Warning  unto  the  Rulers  and  People  of 
England,  &c."  C.  Marshall  speaks  thus — 

"  In  the  tender  love  of  God,  unto  whose  ears  the  misrepresenta- 
tions, vilifications  or  aspersions  underwritten,  have  or  may  come — 
Give  ear,  and  hear,  all  you  rulers  and  inhabitants  of  these  northern 
islands:   God  Almighty,  even  the  God  of  Abraham,  Isaac  and  Ja- 
cob, in  this  later  age  of  the  world   is  risen  and  arising,  and  cau- 
sing his  ancient  horn  of  salvation  to  be  revealed  :  of  whom  all  the 
holy  men,  prophets  and  servants  of  God  gave  testimony,  through 
ages  and  generations,  to  be  that  Holy  One,  on  whom  he  hath  laid 
help,  who  is  miglity  to  save,  Christ  Jesus  the  Lord  ;  of  whose  spi 
ritual  appearance  and  coming  Me  are  witnesses  this  day;   and  by 
the  arm  of  his  eternal  power  are  raised  up,  to  declare   him  unto 
these  Northern  Islands  of  the  Gentiles,  as  their  Light  to  lighten 
them,   according  to  the  prophet's  testimony,  of  John,   old  Simeon, 
Christ   Jesus,   the   Apostles   and  messengers  of  God   Almighty, 
through  many  ages  and  generations,  of  which  many  demonstrative 
testimonies,   in  the  evidence  and  demonstration  of  the  spirit  and 
power  of  Christ  Jesus,  have  been,  and  are  daily  borne  both  by  word 
and  writing;    against  which  holy,  certain  testimonies,  men  of  the 
spirit  of  Jannes  and  Jambres,  men  of  corrupt  minds  have  risen  up 
to  withstand,  and  by  lies,  slanders,  misrepresentings,  &c.  ^have 
endeavoured  their  utmost  to  veil  and  cloud  this  testimony ;  which 
work  and  way  of  theirs  God  hath  beheld,  and  hath  determined  to 
blast,  because  in  their  right  hand  hath  been  found  a  lie,    and' the 
poison  of  asps  is  under  their  tongues,  to  reproach,  vilify,  and  mis- 
represent the  servants  and  people  of  God,  under  hideous  and  odious 
disguises,  that  they  might  thereby  (as  much  as  in  them  lies)  effect 
such  a  work,  as  the  old  heathens  did  on  the  Christians ;  namely, 
by  putting  lions'  skins  and  bearskins  on  them,  that  thereby  they 
might  cause  the  dogs  to  take  hold  on  them :  so  hath  there  been  an 


299 

endeavour  in  our  day,  to  misrepresent  the  servants  and  people  of 
the  Lord,  as  deniers  of  salvation  by  Jesus  Christ ;  making  his  birth 
in  Bethlehem  of  Judea,  his  travails,  sufferings,  blood,  death,  resur- 
rection and  ascension,  of  no  value  ;  deniers  of  the  scriptures  ot 
truth  ;  and  instead  thereof,  preaching  up  salvation  by  meritorious 
works  of  our  own  ;  and  in  short,  representing  us  as  enemies  to 
Christianity :  concerning  which  charges,  and  every  particular  of 
them,  full,  clear  and  demonstrative  answers  have  been  and  are  giv- 
en, unto  which  I  refer  all  unsatisfied  persons. — That  which  lies  on 
my  spirit  at  this  time,  is  to  declare  in  the  presence,  name  and 
power  of  the  Everlasting  God,  that  these  things  spoken  and  writ- 
ten of  us,  are  as  false  as  the  accusations  of  the  Pharisees  concern- 
ing Christ  Jesus,  and  as  false  as  the  accusations  of  the  Jews  con- 
cerning the  Apostles — For 

••  1st,  We  declare  to  all  nations,  tongues,  and  languages,  that 
we  believe  in  the  One,  Holy,  Everlasting  God — 

"  2d,  We  believe  concerning  him,  that  he  is  a  spirit ;  and  con- 
cerning his  worship,  that  it  is  in  Spirit,  and  spiritual — 

"  3d,  We  believe,  preach,  and  publish  salvation,  in  or  by  no  other 
name,  but  in,  by,  and  through  Him,  of  whom  all  the  prophets  gave 
testimony,  the  apostles  preached,  the  primitive  saints  believed  and 
received,  namely,  Jesus  Christ — 

**  4th,  We  declare  we  are  so  far  from  denying  or  having  any  light 
esteem  of  that  holy,  honourable  record,  viz.  the  Scriptures  of  Truth, 
that  we  are  often  greatly  bowed  and  tendered  in  spirit,  in  the  sense 
■  of  the  great  mercy  and  love  of  our  God  ;  that  although  the  wicked 
have  been  suffered  to  persecute,  revile  and  evily  to  represent  the 
way  of  life  and  salvation  believed  and  preached  by  them,  and  also 
have  proceeded  to  kill  the  bodies  of  the  prophets  of  God,  of  Christ 
Jesus  our  Lord,  his  apostles  and  faithful  servants ;  that  yet  such 
hath  been  his  great  and  unexpressible  love,  to  preserve  their  pre- 
cious testimonies  unto  our  age  and  generation. 

"  And  now,  ye  rulers  and  people  of  these  Northern  Islands ;  in 
the  universal  love  of  the  God  of  the  spirits  of  all  flesii,  I  warn  you, 
that  as  any  thing  comes  unto  your  ears  of  us,  contrary  to  this  our 
faith  and  belief  in  God,  that  you  be  so  noble,  as  to  do  that  which  is 
but  just  and  equal  for  you  to  do,  viz.  to  keep  one  ear  for  the  accu- 
sed, to  hear  with  diligence  and  without  partiality  :  And  let  none  be 
like  those  ignoble  people  ot  Thessalonica,  who  being  moved  with 
envy,  refused  to  hear  the  Apostle's  doctrine;  but  be  like  those  wor- 
thy Bereans,  whose  nobility  is  recorded,  because  they  received  the 
word  with  all  readiness  of  mind,  and  searched  the  Scriptures  dai- 
ly, to  see  whether  those  things  were  so  or  no." — W'orks,  pages  127 
to  130—1674. 


HENRY  TUKE, 

In  his  tract  entitled,  "  The  Faith  of  the  people  called  Quakers, 
See."  p.  24,  25,   quotes  the  following  declaration,   from  a  paper 


aoo 

entitled  "  The  Quakers'  Vindication,"  which  was  presented  by 
Friends  to  the  members  of  Parliament  in  1693— viz. 

"  We  whose  names  are  underwritten,  being  in  christian  society 
with  the  people  called  Quakers,  do  in  good  conscience,  declare  and 
certify  all  persons  concerned  ; 

"  1st.  That  we  sincerely  believe  and  confess  that  Jesus  of  Naza- 
reth, who  was  born  of  the  Virgin  Mary,  is  the  true  Messiah,  the 
very  Christ,  the  Son  of  the  living  God,  to  whom  all  the  prophets 
gave  witness.  And  we  do  highly  value  his  death,  sufferings,  works, 
offices,  and  merits,  for  the  redemption  and  salvation  of  mankind, 
together  with  his  laws,  doctrines  and  ministry. 

"  2d.  That  this  very  Christ  of  God,  was  and  is  the  Son  of  God, 
that  takes  away  the  sins  of  the  world,  who  was  slain  and  is  alive, 
and  lives  for  evermore,  in  his  divine,  eternal  glory,  dominion,  and 
power  with  the  Father. 

"  And  we  know  of  no  other  doctrine  or  principles,  preached,  main- 
tained^ or  ever  received  among  or  by  uSy  since  we  were  a  people,  con- 
trary to  these  aforesaid.''^ 

Signed  on  behalf  of  the  said  people  by  thirty-one  Friends. 


JOHN  BURNYEAT  AND  JOHN  WATSON, 

In  an  essay  entitled  "  The  holy  truth  and  its  professors  defended," 
make  the  following  declarations,  viz. 

"He  (^an  opposer,]  charges  us  with  denying  the  Trinity,  as  he 
terms  it. 

"  Answer. —  We  do  really  own  the  Tliree  that  bear  record  in  hea- 
ven, the  Father,  the  Word,  and  the  Holy  Ghost,  and  these  Three  are 
one,  John  v.  7.  And  we  also  own  the  three  that  bear  witness  in 
earth,  the  spirit,  the  water,  and  the  blood,  and  these  Three  agree  in 
one,  as  verse  8,  and  so  we  do,  and  always  did  believe,  according  to 
the  Holy  Scriptures. 

*'  He  charges  us  with  denying  the  Scriptures  to  be  the  Word 
of  God. 

"Answer. — We  believe  the  scriptures  to  be  what  they  call  them- 
selves, a  testimony  or  declaration,  as  in  Luke  i.  1.  John  v.  39.  But 
Christ  we  own  and  believe  to  be  the  Word  of  God,  according  fo 
John  i.  and  Rev.  xix.  13.  So  we  own  the  Word  of  the  Lord,  that 
came  unto  the  prophets,  saying,  as  in  Ezek.  vii.  1,  and  in  divers 
other  places;  and  we  own  and  believe  the  sayings  of  the  Word,  as 
recorded  in  the  Holy  Scriptures.  So  the  Word  that  came  unto  the 
prophets  was  the  saver,  or  that  which  spake  unto  them;  and  the 
scriptures  are  the  words  or  sayings  which  the  Word,  or  spirit  of 
Christ,  spake  unto  and  through  the  prophets,  as  is  evident  from  the 
testimony  of  the  apostle,  1  Peter  i.  10, 11." — J.Burnyeat's  Works, 
page  224.  1688. 

On  page  251,  in  the  same  essay,  replying  to  the  same  opposer,  they 
say— 


301 

■■•'When  he  saitli,  *  As  far  as  he  understands,  our  principles  and 
practice  are  according  to  Christ's  institution,  which  he  doubts  not 
but  we  will  make  good  upon  occasion  ;'  thou,  in  answer,  sayest,  thou 
knowest  our  practice  well  enough  :  which,  if  true,  and  if  so  bad  as 
thou  endeavourest  to  make  people  believe  of  us,  why  hast  thou 
brought  none  of  them  to  make  good  thy  charges  against  us  ?  And 
as  for  our  principles,  thou  sayest  thou  never  heard'st  we.  had  any. 
Then  thou  must  needs  be  ignorant  of  our  way  and  religion:  and 
therefore,  in  thy  speaking  evil  of  it,  thou  speakest  evil  of  things  thou 
understandest  not,  and  so  art  of  that  generation  spoken  of,  2  Peter 
ii.  12.  Jivd  as  for  our  faith  and  principles,  they  have  been  publish- 
ed to  the  ivorld  both  by  ivords  and  writing,  they  have  not  been  hid  in 
a  corner  ;  so  that  any  that  had  a  mind  to  concern  tliemselves  against 
us,  and  yet  as  wise  men,  would  not  judge  without  an  understand- 
ing, lest  like  thee,  they  should  speak  evil  of  the  things  they  did 
not  understand,  might  easily  be  informed  what  our  principles  are. 
However,  we  are  a  people  that  believe  in  the  Lord  Jesus  Christ ;  and 
that  the  Father  sent  him  into  the  ivorld,  to  lay  down  his  life  a  ran- 
som for  all  men;  that  whosoever  believeth  in  him  shall  not  perish, 
but  have  eternal  life  :  that  he  was  crucified  without  the  gates  of  Je- 
rusalem, and  so  became  a  propitiation  for  the  sins  of  the  whole 
world:  and  that  after  he  had  suftered,  and  was  buried,  God  the  Fa- 
ther raised  him  again  by  his  Eternal  Spirit,  after  which  he  showed 
himself  unto  many  witnesses,  and  then  a'^cended  into  heaven,  and  is 
glorified  with  the  Father,  with  that  glory  he  had  with  him  before  the 
world  was  made.  And  we  further  believe,  that  he  is  the  liight  of 
the  world,  and  that  he  ought  to  be  followed  according  to  his  own 
words,  John  viii.  12;  and  that  he  lighteth  every  man  that  comefh  in- 
to the  world,  according  to  John  i.  9,  and  that  this  light,  wherewith 
he  lighteth  every  man,  all  ought  to  believe  in,  that  they  may  be  chil- 
dren of  the  light,  according  to  John  xii.  36.  And  so  we  believe  in 
his  spiritual  appearance,  according  to  his  promise  who  said.  He  would 
pray  the  Father,  and  he  should  send  them  another  Comforter,  even 
the  spirit  of  truth,  according  to  John  xiv.  16,  17;  and  this  was  his 
ows  spirit,  for  he  is  the  Truth;  and  of  this  the  saints  were  wit- 
nesses, as  the  apostle  saith.  Gal.  iv.  6.  And  because  ye  are  sons, 
God  hath  sent  forth  the  spirit  of  his  Son  into  your  hearts,  crying  Ab- 
ba, Father.  And  thus  was  Christ,  in  the  saints,  the  hope  of  jrlory, 
according  to  Coloss.  i.  7.  And  thus  believing  and  witnessing  the 
truth  of  the  scripture,  we  wait  upon  God  for  his  spirit,  that  we  may 
worship  him  therein,  according  to  the  institution  of  his  Son,  Christ 
Jesus,  as  in  John  iv.  23,  24 ;  and  that  we  may  pray  with  the  spirit, 
and  sing  with  it,  according  to  1  Cor.  xiv.  15.  For  the  apostle  ex- 
horted the  saints  to  be  filled  with  the  spirit,  Eph.  v.  18.  And  the 
saints  were  to  pray  in  the  Holy  Ghost,  Jude  20.  So  our  faith  stands 
in  the  power  of  God,  which  is  that,  the  apostle  laboured  that  the 
saints'  faith  might  stand  in,  as  thou  mayest  see,  1  Cor.  ii.  5.  Believ- 
ing that  there  shall  be  a  resurrection,  both  of  the  just  and  unjust, 
they  that  have  done  good  unto  the  resurrection  of  life,  and  they  that 
liave  done  evil,  unto  the  resurrection  of  damnation,  according  to  John 
v.  29."— Pages  251,  252.   1688. 


302 


JOHN  BANKS, 

In  a  ]iapei',  eutitled,  "  A  true  and  faithful  testimony  for  the  true 
and  living  God,  and  the  all -sufficiency,  and  unchangeableness  of  his 
power  and  spirit,  against  the  Devil,  and  his  dark  power  and  spirit, 
by  which  he  rules  in  the  hearts  of  the  children  of  disobedience,  with 
all  his  cunning  and  subtility  in  his  instruments,"  &c.  writes  as  fol- 
lows, viz  : 

"  And  now,  dear  friends,  although  the  devil,  the  old  liar,  be  at 
work  in  this  day,  in  a  great  mystery,  even  in  the  mystery  of  iniqui- 
ty, by  his  evil  power  and  rending  spirit,  heed  him  not,  nor  the  strong- 
est of  his  instruments  ;  for  the  power  of  God  is  over  him  and  them 
all,  yea,  over  all  that  is  contrary  unto  it;  for  this  is  He  that  was  the 
first,  and  will  be  the  last,  who  said,  I  am  the  Alpha  and  Omega, 
the  beginning  and  the  end  ;  and  he  will  tread  down  Satan  shortly, 
and  all  his  agents  of  mischief;  he  was  promised  to  bruise  the  ser- 
pent's head,  which  daily  is  a  fulfilling,  by  the  dominion  of  his  pow- 
er and  holy  spirit,  over  hell,  death,  and  the  grave,  and  every  foul, 
unclean,  dark,  quibbling  spirit ;  for  that  is  appointed  for  the  fire  of 
eternal  wrath  and  judgment,  whose  end  is  to  devour,  kill,  and 
destroy,  and  make  rents  and  breaches  among  God's  people,  where  it 
gets  an  entrance  whatever  it  pretends,  which  I  am  to  warn  Friends  to 
beware  of;  and  do  say,  this  is  one  of  the  devil's  last  shifts,  to  appear  in 
the  name  of  light  and  ancient  power  and  truth,  as  it  was  in  the  begin- 
ning ;  a  transformation  to  cover  his  dark  power  and  spirit,  which 
creeps  so  cunningly  in  the  dark,  to  deceive  the  simple  on  this  wise." 
— Journal,  p.  119.  1678. 

In  an  epistle  which  he  wrote  to  the  inhabitants  of  Carlisle,  after 
earnestly  exhorting  them  to  believe  in  Jesus  Christ,  as  revealed  in 
their  hearts  by  the  Holy  Spirit,  or  just  Witness  for  God,  which 
would  lead  them  out  of  all  sin,  he  adds : — 

"  Is  not  this  at  the  door  of  your  hearts  to  call  you  to  repentance 
by  his  light,  grace  and  Holy  Spirit  ?  And  if  there  be  not  such  a  be- 
lieving in  him  by  the  same,  what  availeth  his  death  and  suffering  to 
you,  and  the  shedding  of  his  precious  blood  for  you  ;  if  sin  be  not  fi- 
nished here  and  transgression  put  to  an  end  ?  Ephes.  v.  5,  and  read 
to  the  21st  verse.  No  unclean  thing  can  enter  into  the  kingdom 
of  Christ  and  of  God.  Did  not  he  suffer  for  the  sins  of  all,  that  all 
through  him,  might  believe?  John  iii.  18,  and  they  that  believe  not 
are  condemned  already. 

"  I  say  was  not  sin  the  cause,  wherefore  he  suffered?  and  if  the 
cause,  sin,  through  faith  in  him  be  not  taken  away,  how  shall  the  ef- 
fect cease  ?  But  if  the  cause  through  faith  in  him  be  taken  away, 
then  the  effect  ceaseth,  and  everlasting  felicity,  world  without  end, 
ensueth."— P.  174.  1684. 


303 


JOHN  WHITING, 

in  his  address  to  Edward  Ancketyll,  on  the  subject  of  Tythes, 
says  :— 

"  And  therefore,  Christ  being  come  in  the  flesh,  1st  John  iv.  2,  and 
offered  up  himself  a  most  acceptable  sacrifice  to  God,  for  the  sins 
of  the  whole  world,  in  the  fulness  of  time  appointed  of  the  Father; 
and  having  put  an  end  to  all  those  offerings,  and  according  to  the 
will  of  God,  abolished  and  changed  the  law  and  priesthood,  which 
commanded  and  took  tythes  :  He  is  become  '  the  end  of  the  law  for 
righteousness,  to  every  one  that  believeth,'  in  him,  Rom.  x.  4.  I 
say  again,  Christ  being  come  in  the  flesh  ;  and  offered  up  himself 
through  the  eternal  Spirit,  once  for  all,  2d  John  7,  he  hath  put  an 
end  to  the  Levitical  Priesthood,  tythes  and  offerings,  and  is  become 
an  High  Priest  forever, '  not  after  the  order  of  Aaron,  but  after  the 
order  of  Melchisedec,'  who  is  without  beginning  of  days  or  end  of 
life :  not  like  those  priests  who  could  not  continue  by  reason  of 
death,  but  liveth  and  abideth  a  priest  forever,  to  make  intercession 
for  us  ;  and  such  an  High  Priest  becometh  us,  who  is  holy,  harmless, 
undefiled,  and  separate  from  sinners  :  who  is  made  a  priest,  not  af- 
ter the  law  of  a  carnal  commandment,  but  after  the  power  of  an 
endless  life  :  And  is  become  the  minister  of  the  sanctuary,  and  true 
tabernacle  which  God  hath  pitched,  and  not  man  :  and  dwells  not 
in  temples  made  with  hands,  Heb.  vii.  11,  16,  23,  25,  26;  viii.  2, 
but  is  long  since  departed  from  them.  Who,  when  he  ascended  up 
on  high,  led  captivity  captive,  and  gave  gifts  unto  men,  for  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry,  for  the  edifying 
of  the  body  of  Christ;  Acts  vii.  48;  Ephes.  iv.  8,  12.  Who  saith, 
freely  ye  have  received,  freely  give.  Matt.  x.  8.  Of  whom  the  Lord 
saith,  This  is  my  beloved  Son,  hear  ye  him,  Mark  ix.  7." — P.  80, 
81.  1680. 


*3  Declaration  oj'  the  Christian  Doctrines  of  the  Society  of  Friends^ 
issued  in  1693. 

In  the  year  1693,  the  Society  of  Friends  being  greatly  misrepre- 
sented and  traduced  as  denying  the  doctrines  of  the  christian  reli- 
gion, the  following  declaration  of  faith  was  drawn  up,  and  published 
by  them.  After  stating  the  causes  which  led  to  its  publication,  they 
thus  proceed;  viz. 

"  We  are,  therefore,  tenderly  concerned  for  truth's  sake,  in  behalf 
of  the  said  people,  (as  to  the  body  of  them,  and  for  all  o!  them  who 
are  sincere  to  God,  and  faithful  to  their  christian  principle  and  pro- 


304 

fession,)  to  use  our  just  endeavours  to  remove  the  reproach,  and  all 
causeless  jealousies  concerning  us,  touching  those  doctrines  of  Chris- 
tianity, or  any  of  them  pretended,  or  supposed,  to  be  in  question  in 
the  said  division;  in  relation  whereunto  we  do  in  the  fear  of  God, 
and  in  simplicity  and  plainness  of  his  truth  received,  solemnly  and 
sincerely  declare  what  our  christian  belief  and  profession  has  been, 
and  still  is,  in  respect  to  Jesus  Christ  the  only  begotten  Son  of  God, 
his  suffering,  death,  resurrection,  glory,  light,  power,  great  day  of 
judgment,  &c. 

"  We  sincerely  profess  faith  in  God  by  his  only  begotten  Son  Je- 
sus Christ,  as  being  our  light  and  life,  our  only  way  to  the  Father, 
and  also  our  only  Slediator  and  Advocate  with  the  Father. 

"That  God  created  all  things,  he  made  the  worlds,  by  his  Son 
Jesus  Ciirist,  he  being  that  powerful  and  living  Word  of  God  by 
whom  all  things  were  made ;  and  that  the  Father,  the  Word,  and 
Holy  Spirit  are  one,  in  Divine  Being  inseparable;  one  true,  living 
and  eternal  God,  blessed  for  ever. 

"  Yet  that  this  Word,  or  Son  of  God,  in  the  fulness  of  time,  took 
flesh,  became  perfect  man,  according  to  the  flesh,  descended  and 
came  of  the  seed  of  Abraham  and  David,  but  was  miraculously  con- 
ceived by  the  Holy  Ghost,  and  born  of  the  Virgin  Mary.  And  also 
further,  declared  powerfully  to  be  the  Son  of  God,  according  to  the 
spirit  of  sanctification,  by  the  resurrection  fFom  the  dead. 

"  That  in  the  Word,  (or  Son  of  God,)  was  life,  and  the  same  life 
was  the  light  of  men  ;  and  that  he  was  that  true  light  which  enlight- 
ens every  man  coming  into  the  world ;  and  therefore  that  men  are  to 
believe  in  the  light,  that  they  may  become  the  children  of  the  light; 
hereby  we  believe  in  Christ  the  Son  of  God,  as  he  is  the  light  and  life 
within  us ;  and  wherein  we  must  needs  have  sincere  respect  and  ho- 
nour to,  and  belief  in,  Christ,  as  in  his  own  unapproachable  and  in- 
comprehensible glory  and  fulness;  as  he  is  Ihe  fountain  of  life  and 
light,  and  giver  thereof  unto  us;  Christ,  as  in  himself,  and  as  in  us, 
being  not  divided.  And  that  as  man,  Christ  died  for  our  sins,  rose 
again,  and  was  received  up  into  glory  in  the  heavens.  He  having, 
in  his  dying  for  all,  been  that  one  great  universal  offering,  and  sa- 
crifice for  peace,  atonement  and  reconciliation  between  God  and 
man ;  and  he  is  the  propitiation  not  for  our  sins  only,  but  for  the  sins 
of  the  whole  world.  We  were  reconciled  by  his  death,  but  saved 
by  his  life. 

"That  Jesus  Christ,  who  sitteth  at  the  right  hand  of  the  throne  of 
the  majesty  in  the  heavens,  yet  he  is  our  King,  High-Priest  and  Pro- 
phet, in  his  church,  a  Minister  of  the  sanctuary,  and  of  the  true  ta- 
bernacle which  the  Lord  pitched,  and  not  man.  He  is  Intercessor 
and  Advocate  with  the  Father  in  heaven,  and  there  appearing  in  the 
presence  of  God  for  us,  being  touched  with  the  feeling  of  our  infirmi- 
ties, sufferings  and  sorrows.  And  also  by  his  spirit  in  our  hearts, 
he  niaketh  intercession  according  to  the  will  of  God,  crying,  Abba, 
Father. 

"  For  any  whom  God  hath  gifted,  and  called  sincerely  to  preach 
faith  in  the  same  Christ,  both  as  within  and  without  us,  cannot  be  to 
preach  two  Christs,  but  one  and  the  same  Lord  Jesus  Christ,  having 


305 

respect  to  those  degrees  of  our  spiritual  knowledge  of  Christ  Jesus 
in  us,  and  to  his  own  unspeakable  fulness  and  glory,  as  in  himself, 
in  his  own  entire  being,  wherein  Christ  himself  and  the  least  mea- 
sure of  his  light  or  life,  as  in  us  or  in  mankind,  are  not  divided  nor 
separable,  no  more  than  the  sun  is  from  its  light.  And  as  he  ascend- 
ded  far  above  all  heavens,  that  he  might  fill  all  things,  his  fulness 
cannot  be  comprehended,  or  contained  in  any  finite  creature;  but  in 
some  measure  known  and  experienced  in  us,  as  we  are  capable  to 
receive  the  same,  as  of  his  fulness  we  have  received  grace  for  grace. 
Christ  our  Mediator,  received  the  spirit,  not  by  measure,  but  in 
fulness;  but  to  everyone  of  us  is  given  grace,  according  to  the  mea- 
sure of  his  gift. 

"  That  the  gospel  of  the  grace  of  God  should  be  preached  in  the 
name  of  the  Father,  vSon,  and  Holy  Ghost,  being  one  in  power,  wis- 
dom and  goodness,  and  indivisible,  or  not  to  be  divided,  in  the  great 
virork  of  man's  salvation. 

"  We  sincerely  confess  and  believe  in  Jesus  Christ,  both  as  he  is 
true  God  and  perfect  Man,  and  that  he  is  the  Author  of  our  living 
faith  in  the  power  and  goodness  of  God,  as  manifested  in  his  Son 
Jesus  Christ,  and  by  his  own  blessed  spirit,  or  divine  unction,  re- 
vealed in  us,  whereby  we  inwardly  feel  and  taste  of  his  goodness, 
life,  and  virtue;  so  as  our  souls  live  and  prosper  by  and  in  him :  and 
the  inward  sense  of  this  divine  power  of  Christ,  and  faith  in  the  same, 
and  this  inward  experience,  is  absolutely  necessary  to  make  a  true, 
sincere  and  perfect  christian  in  spirit  and  life. 

"That  divine  honour  and  worship  is  due  to  the  Son  of  God  ;  and 
that  he  is,  in  true  faith  to  be  prayed  unto,  and  the  name  of  the  Lord 
Jesus  Christ  called  upon,  as  the  primitive  christians  did,  because  of 
the  glorious  union  or  oneness  of  the  Father  and  the  Son ;  and  that 
w'e  cannot  acceptably  offer  up  prayers  and  praises  to  God,  nor  re- 
ceive a  giacious  answer  or  blessing  from  God,  but  in  and  through 
his  dear  8on,  Christ. 

"That  Christ's  body  that  was  crucified,  was  not  the  Godhead,  yet 
by  the  power  of  God  was  raised  from  the  dead ;  and  that  the  same 
Christ  that  was  therein  crucified,  ascended  into  heaven  and  glory, 
is  not  questioned  by  us.  His  flesh  saw  no  corruption,  it  did  not  cor- 
rupt;  but  yet  doubtless  his  body  vvas  changed  into  a  more  glorious 
and  heavenly  cundition  tiian  it  was  in  when  subject  to  divers  suffer- 
ings on  earth ;  but  how  and  what  manner  of  change  it  met  withal 
after  it  was  raised  from  the  dead,  so  as  to  become  such  a  glorious 
body,  as  it  is  declared  to  be,  is  too  wonderful  for  mortals  to  conceive, 
apprehend  or  pry  into,  and  more  meet  for  angels  to  see:  the  scrip- 
ture is  silent  therein,  as  to  the  manner  thereof,  and  we  are  not  cu- 
rious to  inquire  or  dispute  it ;  nor  do  we  esteem  it  necessary  to  make 
ourselves  wise  above  what  is  written,  as  to  the  manner  or  condi- 
tion of  Christ's  glorious  body,  as  in  heaven  ;  no  more  than  to  inquire 
how  Christ  appeared  in  divers  manners  or  forms;  or  how  he  came 
in  among  his  disciples,  the  doors  being  shut;  or  how  he  vanished  out 
of  their  sight  after  he  was  risen.  Flowever,  we  have  cause  to  believe 
his  body,  as  in  heaven,  is  changed  into  a  most  glorious  condition,  far 
transcending  what  it  ;7a3  in  on  earth,  otherwise  how  could  our  low 

Qq 


306 

body  be  changed,  so  as  to  be  made  like  unto  his  glorious  body;  for 
when  he  was  on  earth,  and  attended  with  sufferings,  he  was  said  to 
be  like  unto  us  in  all  things,  sin  only  excepted  ;  which  may  not  be 
so  said  of  him  as  now  in  a  state  of  glory,  as  he  prayed  for ;  other- 
wise where  would  be  the  change  both  in  him  and  in  us  ? 

"True  and  living  faith  in  Christ  Jesus  the  Son  of  the  living  God, 
has  respect  to  his  entire  being  and  fulness,  to  him  entirely  as  in  him- 
self, and  as  all  power  in  heaven  and  earth  is  given  unto  l)im ;  and 
also  an  eye  and  respect  to  the  same  Son  of  God  as  inwardly  making 
liimself  known  to  the  soul,  in  every  degree  of  his  light,  life,  spirit, 
grace,  and  truth ;  and  as  he  is  both  the  word  of  faith,  and  a  quicken- 
ing spirit  in  us;  whereby  he  is  the  immediate  cause,  author,  object, 
and  strength  of  our  living  faith  in  his  name  and  power;  and  of  the 
work  of  our  salvation  from  sin  and  bondage  of  corruption  :  and  the 
Son  of  God  cannot  be  divided  from  the  least  or  lowest  appearance 
of  his  own  divine  light,  or  life  in  us  or  in  mankind,  no  more  than  the 
sun  from  its  own  light;  nor  is  the  sufficiency  of  his  light  within,  by 
us,  set  up  in  opposition  to  him  the  Man  Christ,  or  his  fulness,  consi- 
dered as  in  himself,  as  without  us;  nor  can  any  measure  or  degree 
of  light,  received  from  Christ,  as  such,  be  properly  called  the  fulness 
of  Christ,  or  Christ  as  in  fulness,  nor  exclude  him,  so  considered, 
from  being  our  complete  Saviour;  for  Christ  himself  to  be  our  light, 
our  life,  and  Saviour,  is  so  consistent,  that  without  this  light  we 
could  not  know  life,  nor  liim  to  save  us  from  sin  or  deliver  us  from 
darkness,  condemnation,  or  wrath  to  come:  and  where  the  least  de- 
gree or  measure  of  this  light  and  life  of  Christ  within,  is  sincerely 
waited  in,  followed  and  obeyed;  there  is  a  blessed  increase  of  light 
and  grace  known  and  felt;  as  the  path  of  the  just,  it  shines  more  and 
more,  until  the  perfect  day;  and  thereby  a  growing  in  grace,  and  in 
the  knowledge  of  God,  and  of  our  Lord  and  Saviour  Jesus  Christ, 
hath  been,  and  is  truly  experienced.  And  tiiis  light,  life  or  spirit  of 
Christ  within,  (for  they  are  one  divine  principle,)  is  sufficient  to  lead 
unto  all  truth  ;  having  in  it  the  divers  ministrations  both  of  judgment 
and  mercy,  both  of  law  and  gospel,  even  that  gospel  which  is  preach- 
ed in  every  intelligent  creature  under  heaven  :  it  does  not  only,  as  in 
its  first  ministration,  manifest  sin,  and  reprove  and  condemn  for  sin  ; 
but  also  excites  and  leads  them  that  believe  in  it  to  true  repentance  ; 
and  thereupon  to  receive  that  mercy,  pardon,  and  redemption  in 
Christ  Jesus,  which  he  has  obtained  for  mankind  in  those  gospel 
terms  of  faith,  in  his  name,  true  repentance  and  conversion  to  Christ, 
thereby  required. 

"  So  that  the  light  and  life  of  the  Son  of  God  within,  truly  obeyed 
and  followed,  as  being  the  principle  of  the  second  or  new  covenant, 
as  Christ  the  light  is  confessed  to  be,  even  as  He  is  the  seed  or  word 
of  faith  in  all  men,  this  does  not  leave  men  or  women,  who  believe 
in  the  light,  under  the  first  covenant,  nor  as  the  sons  of  the  bond- 
woman, as  the  literal  Jews  were,  when  gone  from  the  Spirit  of  God, 
and  his  Christ  in  them;  but  it  naturally  leads  them  into  the  new 
covenant,  in  (he  new  and  living  way,  and  to  the  adoption  of  sons,  to 
be  children  and  sons  of  the  free-woman,  of  Jerusalem  from  above. 

"  It  is  true,  that  we  ought  not  to  lay  aside,  nor  any  way  to  under- 


307 

value,  but  higlily  to  esteem,  true  preaching  and  the  Holy  Scriptures i 
and  the  sincere  belief  and  I'ailh  of  Christ,  as  he  died  for  our  sins,  and 
rose  again  for  our  justification  ;  together  with  Christ's  inward  and 
spiritual  appearance,  and  work  of  grace  in  the  soul ;  livingly  to  open 
tlie  niysiery  of  his  death,  and  perfectly  to  ellect  our  reconciliation, 
sanctitication,  and  justification;  and  wherever  Christ  qualities  and 
calls  any  to  preach  and  demonstrate  the  mystery  of  his  coming, 
death,  and  resurrection,  &c.  even  among  the  Gentiles,  Christ  ought 
accordingly  to  be  both  preached,  believed,  and  received. 

"  Yet  supposing  tliere  have  been,  or  are  such  pious  and  conscienti- 
ous Gentiles,  in  whom  Christ  was,  and  is,  as  the  seed  or  principle  of  the 
second  or  new  covenant,  the  lighf,  the  word  of  faith  ;  (as  is  granted,) 
and  that  such  live  uprightly  and  faithfully  to  that  light  they  have, or 
to  what  is  made  known  of  God  in  them,  and  who,  therefore,  in  that 
state  cannot  perish,  (but  shall  be  saved,)  as  is  also  confessed;  and 
supposing  these  have  not  the  outward  advantage  of  preaching,  scrip- 
ture, or  thence  the  knowledge  of  Christ's  outward  coming,  being 
outwardly  crucified  and  risen  from  the  dead  ;  can  such,  (thus  consi- 
dered,) be  justly  excluded  Christianity,  or  the  covenant  of  grace,  (as 
to  the  virtue,  life,  and  nature  thereof,)  or  truly  deemed  no  christians, 
or  void  of  any  christian  faith  in  the  life  and  power  of  the  Son  of 
God  within,  or  be  only  sons  of  the  first  covenant,  and  bond-woman, 
like  the  literal,  outside  Jews;  or  must  all  be  excluded  any  true 
knowledge  or  faith  of  Christ  within  them,  unless  they  have  the 
knowledge  of  Christ  as  without  them  ?  No  sure,  for  that  would  im- 
ply insufficiency  in  Christ  and  his  light,  as  within  them,  and  to  frus- 
trate God's  good  end  and  promise  of  Christ,  and  his  free  and  uni- 
versal love  and  grace  to  mankind,  in  sending  his  Son.  We  charita- 
bly believe  the  contrary,  that  they  must  have  some  true  faith  and  in- 
terest in  Christ  and  his  mediation,  because  of  God's  free  love  in 
Christ  to  all  mankind,  and  Christ's  dying  for  all  men,  and  being  gi- 
ven for  a  light  of  the  Gentiles,  and  for  salvation  to  the  ends  of  the 
earth.  And  because  of  their  living  up  sincerely  and  faithfully  to 
his  light  in  them  :  their  being  pious,  conscientious,  accepted,  and  sa- 
ved, (as  is  granted,)  we  cannot  reasonably  think  a  sincere,  pious,  or 
godly  man,  wholly  void  of  Christianity,  (of  what  nation  soever  he  be,) 
because  none  can  conie  to  God  or  godliness  but  by  Christ,  by  his 
light  and  grace  in  them  :  yet  we  grant  if  there  be  such  pious,  sincere 
men  or  women,  as  have  not  the  scripture  or  knowledge  of  Chiist,as 
outwardly  crucified,  &,c.,  they  are  not  perfect  christians  in  all  per- 
fections, as  in  all  knowledge  and  understanding,  all  points  of  doctrine, 
outward  profession  of  Christ;  so  that  they  are  better  than  they  profess 
or  pretend  to  be  ;  they  are  more  Jews  inward, and  Christians  inward, 
than  in  outward  show  or  profession.  These  are  christians  sincere  and 
perfect  in  kind  or  nature,  in  life  and  substance,  though  not  in  know- 
ledge and  understanding.  A  man  or  woman  having  the  life  and  fruits 
of  true  Christianity,  the  fruits  of  the  Spirit  of  Christ  in  them,  that  can 
talk  little  thereof,  or  of  creeds,  points,  or  articles  of  faith,  (yea,  ma- 
ny that  cannot  read  letters,)  jet  may  be  true  christians  in  spirit  and 
life  ;  and  some  could  die  for  Christ,  that  could  not  dispute  for  him  ; 
and  even  infants  that  die  in  innocency,  are  not  excluded  the  grace 


30& 

oi  God,  or  salvation  in  and  by  Christ  Jesus,  the  image  and  natuic 
of  the  Son  of  God,  being  in  some  measure  in  them,  and  they  under 
God's  care  and  special  Providence.     See  Matt,  xviii.  2.  10. 

"And  though  we  had  the  Holy  Scriptures  of  the  Old  and  New 
Testament,  and  a  belief  of  Christ  crucified  and  risen,  &c.,  we  never 
truly  knew  the  mystery  thereof,  until  we  were  turned  to  the  light  of 
his  grace  and  spirit  within  us  ;  we  knew  not  what  it  was  to  be  recon- 
ciled by  his  death,  and  saved  by  his  life,  or  what  it  was  to  know  the 
fellowship  (tf  his  sufferings,  the  power  of  his  resurrection,  or  to  be 
made  conformable  unto  his  death  ;  we  knew  not,  until  He  opened  our 
eyes,  and  turned  our  minds  from  darkness  unto  his  own  divine  life 
and  light  within  us. 

"  Notwithstanding,  we  do  sincerely  and  greatly  value  the  Holy 
Scriptures,  preaching  and  teaching  of  faithful,  divinely  inspired, 
gifted  and  qualified  persons  and  ministers  of  Jesus  Christ,  as  being 
great  outward  helps,  and  instrumental  in  his  hand,  and  by  his  spirit, 
for  conversion,  where  God  is  pleased  to  afford  those  outward  helps  and 
means,  as  that  we  neither  do,  nor  may,  oppose  the  sufficiency  of  the 
light  or  spirit  of  Christ  within,  to  such  outward  helps  or  means,  so 
as  to  reject,  disesteem,  or  undervalue  them  ;  for  they  all  proceed 
from  the  same  light  and  spirit,  and  tend  to  turn  men's  minds  there- 
unto, and  all  centre  therein. 

"  Nor  can  the  Holy  Scriptures  or  true  preaching  without,  be  just- 
ly set  in  opposition  to  the  light  or  spirit  of  God  or  Christ  within ;  for 
his  faithful  messengers  are  ministers  thereof,  being  sent  to  turn  peo- 
ple to  the  same  light  and  spirit  in  them.  Acts  xxvi.  18.  Rom.  xiii.  2.  2 
Cor.  iv.  6.     1  Pet.  ii.  9.     1  John  ii.  8. 

"  It  is  certain,  that  great  is  the  mystery  of  godliness  in  itself,  in 
its  own  being  and  excellency  :  namely,  that  God  should  be  and  was 
manifest  in  the  flesh,  justified  in  the  spirit,  seen  of  angels,  preach- 
ed unto  the  gentiles,  believed  on  in  the  world,  and  received  up  into 
glory. 

"  And  it  is  a  great  and  precious  mystery  of  godliness  and  Christi- 
anity also,  that  Christ  should  be  spiritually  and  effectually  in  men's 
hearts,  to  save  and  deliver  them  from  sin,  satan,and  bondage  of  cor- 
ruption, Christ  being  thus  revealed  in  true  believers,  and  dwelling  i)i 
their  hearts  by  faith,  Christ  within  the  hope  of  glory,  our  light  and 
life,  who  of  God  is  made  unto  us  wisdom,  righteousness,  sanctifica- 
tion,  and  redemption,  1  Cor.  i.  30.  And  therefore  this  mystery  of 
godliness,  both  as  in  its  own  being  and  glory,  and  also  as  in  men,  (in 
many  hid,  and  in  some  revealed,)  hath  been  and  must  be  testified, 
preached,  and  believed  ;  where  God  is  pleased  to  give  commission, 
and  prepare  people's  hearts  for  the  same,  and  not  in  men's  wills, 

"Concerning  the  resurrection  of  the  dead,  and  the  great  day  of 
judgment  yet  to  come,  beyond  the  grave,  or  after  death,  and  Christ's 
coming  without  us,  to  judge  the  quick  and  the  dead  :  (as  divers 
questions  are  put  in  such  terms,)  what  tlie  Holy  Scriptures  plainly  de- 
clare and  testify  in  these  matters,  we  have  great  reason  to  credit,  and 
not  to  question,  and  have  been  always  ready  to  embrace,  with  respect 
to  Christ  and  his  apostles'  own  testimony  and  prophecies. 

<•  1.  For  the  doctrine  of  the  resurrection  ;  if  in  this  life  only  we 


309 

liave  hope  in  Christ,  we  are  of  all  men  the  most  miserable,  1  Cor. 
XV.  19.  We  sincerely  believe,  not  only  a  resurrection  in  Christ  from 
the  fallen  sinful  state  here,  but  a  rising  and  ascending  into  glory 
with  him  hereafter;  that  when  he  at  last  appears,  we  may  appear 
with  him  in  glory.     Col,  iii.4.     1  John  iii.  2. 

"  But  that  all  the  wicked,  who  live  in  rebellion  against  the  light  of 
grace,  and  die  finally  impenitent,  shall  come  forth  to  the  resurrec- 
tion of  condemnation. 

"  And  that  the  soul  or  spirit  of  every  man  and  woman  shall  be  re- 
served in  its  own  distinct  and  proper  being,  (so  as  there  shall  be,  as 
many  souls  in  the  world  to  come,  as  in  this,)  and  every  seed,  (yea, 
every  soul,)  shall  have  its  proper  body,  as  God  is  pleased  to  give  it, 
1  Cor.  XV.  A  natuial  body  is  sown,  a  spiritual  body  is  raised  ;  that 
being  first  which  is  natural,  and  afterward  that  which  is  spiritual.  And 
though  it  is  said,  this  corruptible  shall  put  on  incorruption,  and  this 
mortal  shall  put  on  immortality;  the  change  shall  be  such,  as  flesh 
and  blood  cannot  inherit  the  kingdom  of  God,  neither  doth  corrup- 
tion inherit  incorruption,  1  Cor.  xv.  We  shall  be  raised  out  of  all 
corruption  and  corruptibility,  out  of  all  mortality;  and  the  children 
of  God  and  of  the  resurrection,  shall  be  equal  to  the  angels  of  God 
in  Heaven. 

"  And  as  the  celestial  bodies  do  far  excel  terrestrial,  so  we  expect 
our  spiritual  bodies  in  the  resurrection,  shall  far  excel  what  our  bo- 
dies now  are;  and  we  hope  that  none  can  justly  blame  us  for  thus 
expecting  better  bodies  than  now  they  are.  Howbeit  we  esteem  it 
very  unnecessary  to  dispute  or  question  how  the  dead  are  raised,  or 
with  what  body  they  come :  but  rather  submit  that  to  the  wisdom  and 
pleasure  of  the  Almighty  God. 

"2.  For  the  doctrine  of  eternal  judgment ; 

"God  hath  committed  all  judgment  unto  his  Son  Jesus  Christ; 
and  he  is  both  Judge  of  quick  and  dead,  and  of  the  states  and  ends 
of  all  mankind,  John  v.  22,  27.  Acts  x.  42.  2  Tim.  iv.  1.  1  Pet, 
iv.  5. 

"  That  there  shall  be  hereafter  a  great  harvest,  which  is  the  end  of 
the  world,  a  great  day  of  judgment,  and  the  judgment  of  that  great 
day,  the  Holy  Scripture  is  clear.  Matt.  xiii.  39,  40,  41,  x.  15,  and 
xi.  24.  Jude  6.  '  When  the  Son  of  Man  cometh  in  his  glory,  and 
all  the  holy  angels  with  him,  then  shall  he  sit  upon  the  throne  of  his 
glory,  and  before  him  shall  be  gathered  all  nations,  &c.'  Matt,  xxv. 
.'>1,  32,  to  the  end,  compared  with  ch.  xxii.  31.  Mark  viii.  38.  Luke 
ix.  26.  1  Cor.  XV.  52.  2  Thes.  i.  7,  8,  to  the  end,  and  1  Thes.  iv.  16. 
Uev.  XX.  12,13,  14,  15. 

"  That  this  blessed  heavenly  Man,  this  Son  of  Man,  who  hath  so 
deeply  suffered  and  endured  so  many  great  indignities  and  persecu- 
tions from  his  adversaries,  (both  to  himself,  and  his  members  and 
brethren,)  should  at  last,  even  in  the  last  and  great  day,  signally  and 
manifestly  appear  in  glory  and  triumph,  attended  with  all  his  glori- 
ous, heavenly  host  and  retinue  before  all  nations,  before  all  his  ene- 
mies,  and  those  that  have  denied  him  ;  this  will  be  to  their  great  ter- 
ror and  amazement,  that  this  most  glorious  heavenly  Man,  and  his 
br'',thren,that  have  been  so  much  contemned  and  set  at  nought,  should 


310 

be  thus  esalled  over  their  enemies  and  persecutors,  in  glory  and  tri- 
umph, is  a  righteous  thing  with  God ;  and  that  they  that  sufter  with 
him,  should  appear  with  hirn  in  glory  and  dignity  when  he  thus  ap- 
pears at  laet.  Christ  was  Judge  of  the  world,  and  the  prince  there- 
of, when  on  earth,  John  ix.  39,  and  xii.  31.  He  is  still  Judge  of  the 
world,  the  wickedness,  and  prince  thereof,  by  his  light,  spirit,  and 
gospel  in  men's  hearts  and  consciences,  John  xvi.  8,  11.  Matt.  xii. 
20.  Isa.  xlii.  1.  Rom.  ii.  16.  1  Pet.  iv.  5.  And  he  will  be  the 
judge  and  final  determiner  thereof  in  that  great  day  appointed  ; 
God  having  appointed  a  day  wherein  he  will  judge  the  world  in  right- 
eousness by  that  Man  whom  he  hath  ordained.  Christ  foretold,  it 
shall  be  more  tolerable  for  them  of  the  land  of  Sodom  and  Gomor- 
rah in  the  day  ofjudgment,  than  for  that  city  or  people  that  would  not 
receive  his  messengers  or  ministers,  &c.  Matt.  x.  15,  and  see  ch.  xi. 
24,  and  Mark  vi.  11.  Luke  x.  12,  14.  It  is  certain  that  God  knows 
how  to  deliver  the  godly  out  of  all  their  trials  and  afflictions,  and  at 
last  to  bring  them  forth,  and  raise  them  up  into  glory  with  Christ; 
so  he  knoweth  also  how  to  reserve  the  unjust  and  finally  impenitent 
unto  the  day  of  judgment  to  be  punished,  2  Pet.  ii.  9.  He  will  bring 
them  forth  unto  the  day  of  destruction.  Job  xxi.  30.  The  Lord  can 
and  will  reserve  such  impenitent,  presumptuous,  and  rebellious  cri- 
minals, as  bound  under  chains  of  darkness,  as  were  the  fallen  an- 
gels, unto  the  judgment  of  the  great  day,  Jude  6.  Matt.  xxv.  30. 
It  is  not  for  us  to  determine  or  dispute  the  manner  how  they  shall 
be  so  reserved ;  but  leave  it  to  God,  he  knows  how." 

»3  Postscript  relating  to  the  doctrine  of  the  Resurrection  and  Eter- 
nal  Judgment. 

"At  the  last  trump  of  God,  and  the  voice  of  the  archangel,  the 
dead  shall  be  raised  incorruptible,  the  dead  in  Christ  shall  rise  first, 
1  Cor.  XV.  52.     1  Thes.  iv.  16,  compared  with  Matt.  xxiv.  31. 

"Many  are  often  alarmed  in  conscience  hereby  the  word  and 
voice  of  God  ;  who  stop  their  ears  and  slight  those  warnings ;  but  the 
great  and  final  alarm  of  the  last  trumpet,  they  cannot  stop  their  ears 
against,  nor  escape,  it  will  unavoidably  seize  upon,  and  further  awa- 
ken them  finally  to  judgment.  They  that  will  not  be  alarmed  in 
their  consciences  unto  repentance,  nor  out  of  their  sins  here,  must 
certainly  be  alarmed  to  judgment  hereafter.  , 

'•  Whosoever  do  now  wilfully  shut  their  eyes,  hate,  contemn,  or 
shun  the  light  of  Christ,  or  his  appearance  within,  shall  at  last  be 
made  to  see,  and  not  be  able  to  shun  or  hide  themselves  from  his  glo- 
rious and  dreadful  appearance  from  Heaven  with  his  mighty  angels, 
as  with  lightning  and  flaming  fire,  to  render  vengeance  on  all  them 
that  know  not  God,  and  obey  not  the  gospel  of  our  Lord  Jesus  Christ, 
1  Thes.  iv.  16.  Matt.  xxiv.  27.  Luke  xvii.  24.  Dan.  x.  6.  Job 
xxxvii.  3. 

"And  though  many  now  evade  and  reject  the  inward  convictions 
and  judgment  of  the  light,  and  shut  up  the  records  or  books  thereof 
in  their  own  consciences,  they  shall  be  at  last  opened,  and  every 
one  judged  of  these  things  recorded  therein,  according  to  their 
works,  Rev.  sx.  12,  IS,  14,  15. 


311 

''Signed  in  behalf  of  Chrouristian  profession  and  people  aforesaid, 
"  George  Whitehead,  Ambrose  Rigge,  William  Fallowfield,  James 

Parke,  Charles  Marshall,  John  Bowater,  John  Vaughton,  William 

Bingley." 

"  Now  since  Francis  Bugg,  an  envious  apostate,  charged  the  Qua- 
kers with  some  Socinian  notions  ;  and  being  set  on  by  some  church- 
men, endeavoured  also  to  render  them  odious  with  the  government, 
the  following  confession  of  faith,  signed  by  one  and  thirty  persons, 
of  which  G.  Whitehead  was  one,  was  in  December  presented  to  the 
parliament : 

"  Be  it  known  to  all,  that  we  sincerely  believe  and  confess, 

"  1.  That  Jesus  of  Nazareth,  who  was  born  of  the  Virgin  Mary, 
is  the  true  Messiah,  the  very  Christ,  the  Son  of  the  living  God,  to 
whom  all  the  prophets  gave  witness :  and  that  we  do  highly  value 
his  death,  sufferings,  works,  offices,  and  merits  for  the  redemption  of 
mankinri,  together  with  his  laws,  doctrine,  and  ministry. 

"  2.  That  this  very  Christ  of  God,  who  is  the  Lamb  of  God,  that 
takes  away  the  sins  of  the  world,  was  slain,  was  dead,  and  is  alive, 
and  lives  for  ever  in  his  divine  eternal  glory,  dominion,  and  power 
with  the  Father. 

"  3.  That  the  Holy  Scriptures  of  the  Old  and  New  Testament, 
are  of  divine  authority,  as  being  given  by  inspiration  of  God. 

"4.  And  that  magistracy  or  civil  government,  is  God's  ordinance, 
the  good  ends  thereof  being  for  the  punishment  of  evil  doer?,  and 
praise  of  them  that  do  well." 


WILLIAM  EDMUNDSON, 

In  an  address  to  one  of  the  Irish  Bishops,  has  these  remarks  con- 
cerning the  Society  of  Friends  : 

"  Be  pleased  to  hear  a  few  sentences,  though  in  a  plain  dress, 
yet  true  in  themselves  :  We  are  Christians  ;  and  hold  the  Faith 
and  doctrine  as  delivered  by  our  Saviour  Christ  Jesus  and  his  apos- 
tles, before  the  apostacy  and  falling  away,  according  as  it  is  left  on 
record  in  Holy  Scriptures,  and  we  are  conscientious  in  our  duty,  as 
much  as  in  us  lies,  to  educate  and  train  up  our  children  according- 
ly."—Page  254.  1702. 

Speaking  of  himself  he  says — 

"  Now  in  the  eighth  month,  in  the  year  1704,  and  in  the  77th 
year  of  my  age,  being  under  much  affliction  and  weakness  of  body, 
I  was  resigned  unto  the  blessed  will  of  the  Lord :  yet  were  it  his 
time,  would  gladly  have  been  dissolved,  and  at  ease,  where  the 
weary  are  at  rest,  and  the  wicked  cease  from  troubling.  For  I  was 
not  afraid  of  death  or  the  grave,  but  could  say,  through  the  tender 
mercy  of  God,  Death  where  is  thy  sting?  Grave,  where  is  thy  vic- 
tory ?     Throxigh  stedfast  faith  and  hope  in  my  Lord  and  Saviour 


312 

Jesus  Christ,  who  silvered  for  me,  and  whom  death  or  the  grave 
could  not  hold  ;  hut  rose  again,  and  appears  before  the  Father  for  me, 
as  Advocate,  Mediator,  and  Interceder  ;  who  in  my  youthful  days, 
was  pleased  to  visit  me  with  the  appearance  of  his  holy  spirit,  to 
turn  me  from  the  evil  of  my  ways,  making  me  sensible  of  his  judg- 
ments and  mercies,  calling  me  by  his  grace  to  a  reformation,  and 
also  put  me  into  his  service,  of  the  ministration  of  the  Word  of 
Life,  and  doctrine  of  his  kingdom,  endowing  me  with  a  talent  of 
his  Holy  Spirit,  of  understanding  in  doctrine  and  discipline,  for  the 
benefit  of  his  church,  in  which  1  have  laboured  for  the  space  of 
above  fifty  years,  according  to  my  strength  and  ability,  through 
many  troubles,  deep  exercises,  and  perils  of  divers  kinds,  met  with 
by  sea  and  land,  which  fell  to  my  lot  in  my  line  of  the  Lord's  ser- 
vice, both  in  the  wilderness  by  robbers,  and  blood  thirsty  murder- 
ers, by  open  opposers,  and  enemies  to  truth,  and  worst  of  all,  by  false 
brethren  under  the  same  profession.  These  things,  and  many  other 
great  exercises  and  straits,  the  Lord's  arm  and  gracious  providence 
have  still  preserved  me  through,  and  supported  me  over  in  the 
faith  that  gives  victory,  having  blessed  his  work  and  given  the  tes- 
timony of  his  truth,  dominion  to  this  present  time." — Page  269, 
270. 

He  thus  commences  an  Epistle  which  he  wrote  to  Friends,  viz: 
"  Christ  Jesus,  the  promised  Seed,  that  bruises  the  Serpent's  head, 
of  whom  the  law  and  prophets  gave  testimony,  according  to  the 
promise  of  the  Father,  came  in  due  time,  in  that  prepared  body,  to 
do  the  will  of  God  for  man's  redemption,  which,  when  he  had  fi- 
nished, and  tasted  death  for  us,  he  ascended  up  on  high,  and  gave 
gifts  to  men,  and  peculiar  gifts  to  believers  ;  to  some  apostles,  to 
some  prophets,  and  to  some  Evangelists,  pastors,  and  teachers,  dis- 
oerners  of  spirits,  help-meets  in  governments,  and  several  other 
gifts  gave  he  to  his  gathered  flock  that  believed  in  him,  for  the  edi- 
fying and  building  them  up  in  the  precious  faith  which  he  is  the  Au- 
thor of,  that  they  may  come  to  the  perfect  knowledge  of  God,  and 
Christ,  in  the  measure  and  stature  of  the  fulness  in  him,  and  be 
established  in  him,  the  Head  and  Foundation,  and  grow  up  in  him, 
in  all  virtue  and  godliness,  in  gospel  order." — Pages  341,  342, 
1694. 


JOHN  GRATTON; 

In  his  reply  to  some  queries  propounded  to  the  Quakers,  by  a 
Clergyman,  says — 

"  Thou  beginncst  thus  :  What  Jesus  Christ  is  it  that  he  preached  ? 
I  told  thee  before,  but  that  it  seems  would  not  satisfy  thee,  and 
therefore  I  sav, 

"  That  we  preach  the  same  Jesus  Christ,  that  ivas  conceived  by  the 
Holy  Ghost,  born  of  the  Virgin  Mary,  suffered  under  Pontius  Pi- 


313 

late,  was  crucified,  dead,  and  buried,  rose  again  the  third  day,  as- 
cended into  heaven,  and  is  on  the  right  hand  of  the  Majesty  on 
iiigh,  and  will  come  to  judge  quick  and  dead  ;  this  is  our  Interces- 
sor, Jidvocute  with  the  Father,  our  Mediator  betwixt  God  and  man, 
the  Man  Christ  Jesus ;  this  is  He  who  of  God  is  made  unto  us  wis- 
dom, and  righteousness,  and  sanctification,  and  redemption,  the 
Author  and  Finisher  of  our  faith,  our  hope  of  glory,  our  life,  light, 
strength  and  salvation ;  our  captain,  ensign,  deliverer,  preserver, 
and  helper;  without  him  we  are  as  nothing,  and  can  do  nothing; 
He  is  the  mighty  God,  the  Everlasting  Father,  the  King  of  Kings, 
and  Lord  of  Lords." — Journal,  p.  352,  353.  1703. 

"  As  to  thy  fifth  query,  I  answer,  the  revealer  of  the  will  of  God 
contained  in  the  Holy  Scriptures  of  the  Old  and  New  Testament, 
is  a  sufficient  infallible  rule  of  faith  and  life ;  and  consequently 
for  a  good  conscience  ;  and  all  scripture  given  by  inspiration  of 
God,  is  profitable  for  doctrine,  for  reproof,  for  correction,  and  for 
instruction  in  righteousness  ;  and  is  the  best  secondary  rule  in  the 
world." — Ibid.  353,  354. 

From  a  treatise  concerning  the  death  and  sufferings  of  Christ,  we 
extract  the  following : 

"  But  some  are  ready  to  object,  and  say,  '  You  Quakers  do 
mightily  preach  up  the  light  witliin,  but  you  say  little  of  the  death 
and  sunerings  of  Christ,  without  the  gates  of  Jerusalem,  &c." 

'•  Answer. — We  have  many  accusers,  that  say  all  manner  of  evil 
against  us,  which  we  patiently  bear,  knowing  it  is  for  his  sake, 
that  suffered  for  us,  who  is  become  not  only  our  light,  but  also  our 
salvation,  as  we  abide  in  him,  as  he  hath  commanded  us.  And  we 
declare,  that  as  he,  by  the  grace  of  God  tasted  death  for  every  man; 
so  every  man  hath  this  benefit  by  it ;  that  he  may  now  come  to  him, 
receive  him,  and  la  him  ;  receive  power  to  become  a  child  of  God  : 
therefore  when  he  came  into  the  world,  there  was  great  joy,  for 
the  angel  that  appeared  unto  the  shepherds,  said  unto  them,  fear 
not,  for  behold  1  bring  you  good  tidings  of  great  joy,  which  shall  be 
to  all  people ;  and  there  was  with  the  angel  a  multitude  of  the  hea- 
venly host,  praising  God  and  saying,  Glory  to  God  in  the  highest,, 
and  on  earth  peace,  good  will  towards  men. 

"  Here  is  universal  love,  for  God  so  loved  the  world,  that  he  gave 
his  only  begotten  Son,  that  whosoever  believeth  in  him  should  not 
perish,  but  have  everlasting  life  :  So  all  the  ivorld  are  put  into  a  ca- 
pacity by  the  death  and  siifferings  of  Christ,  to  come  to  him,  and  he 
that  comes  to  Christ,  he  will  in  no  wise  cast  out ;  for  God  is  no 
respecter  of  persons,  but  in  every  nation  he  that  fears  him  and 
•works  righteousness,  is  accepted  of  hiui.  So  we  say  it  is  Christ, 
that  sufferedfor  us,  the  just  for  the  unjust,  that  he  might  bring  us  to 
God,  being  joi<Z  to  death  in  the  flesh,  but  quickened  by  the  Spirit, 
yea,  he  laid  down  his  life  a  Ransom  for  all,  who  himself  bare  our 
sins  in  his  own  body  on  the  tree,  that  we,  being  dead  unto  sin,  should 
live  unto  righteousness,  by  whose  stripes  we  are  healed  ;  yea,  whilst 
we  were  sinners  Christ  diedforiis,  and  by  himself,  purged  our  sins: 
forasmuch  tiien  as  the  children  are  partakers  of  fiesli  and  blood,  he 
also  himiself,  likewise  took  part  of  tlie  same,  that  through  death  he 

Rr 


314 

miglit  destroy  hiin  that  had  the  power  of  death,  that  is,  the  devil ; 
and  deliver  them,  who  through  fear  of  death  were  all  their  lifetime 
subject  to  bondage. 

"  Thus  now  I  declare,  we  own  the  death  and  sufferings  of  Christ, 
according  to  the  Holy  Scriptures ;  and  that  he,  and  him  only,  that 
suffered  loithout  the  gates  of  Jerusalem,  hath  been  our  peace-maker; 
and  is  now  come  by  his  light,  and  spirit,  to  give  us  the  knowledge 
of  God,  and  what  he  hath  done  for  us ;  so  that  in  his  light,  we  see 
Him  who  is  our  Light  and  our  Salvation,  as  Isaiah  said,  he  hath 
borne  our  sorrows,  and  carried  our  griefs,  which  were  the  sad  ef- 
fects of  our  sins,  so  that  now,  remission  of  sins  that  are  past,  is 
freely  preached  unto  all  men  through  him,  and  all  mankind  are  in- 
vited to  come  to  him,  and  all  the  ends  of  the  earth  to  look  unto  him 
and  be  saved."— 390,  392.  1690. 

In  an  Essay  entitled  "  Christ  is  All  in  All,  &c."  after  recount- 
ing the  miracles,  and  mighty  works,  and  gracious  acts  of  our  bless- 
ed Lord,  while  personally  on  earth,  he  adds — 

"  But  what  shall  I  say,  who  can  declare  the  good  he  did  ?  It  is 
undeclarable,  his  goodness  surpasses  the  understanding  of  all  man- 
kind, he  fulfilled  the  law  of  Moses  to  a  jot  or  tittle,  and  was  so 
holy,  harmless,  righteous,  just  and  good,  that  no  man  could  con- 
vince him  of  sin,  he  was  and  is  the  end  of  the  law  for  righteous- 
ness to  every  one  that  believeth;  he  suffered  for  us,  the  just  for  the 
unjust,  that  he  might  bring  us  to  God;  he  laid  down  his  life,  a  Ran- 
som for  all,  and  tasted  death  for  every  man;  he  offered  up  himself  a 
Lamb  without  spot  unto  God,  he  poured  out  his  soul  unto  death, 
and  became  an  offering  for  sin,  and  was  a  propitiatory  sacrifice,  our 
passover  sacrificed  for  us,  offered  up  himself  once  for  all,  and  by 
one  offering  hath  perfected  forever  them  that  are  sanctified  :  those 
who  receive  him  in  the  love  of  God,  he  works  in  them  and  for  them, 
makes  them  new  creatures,  quickens  them  who  were  dead  in  tres- 
passes and  sins  ;  he  is  the  resurrection  and  the  life,  he  that  believes 
in  me  (saith  he)  though  he  were  dead,  yet  shall  he  live ;  and  he  that 
liveth  and  believeth  in  me,  shall  never  die. 

"  He  is  our  Peace-Maker,  the  Prince  of  Peace,  our  Reconciler  to 
God,  the  Word  of  Reconciliation  ;  he  is  the  true  light  that  lighteth 
every  man  that  cometh  into  the  world,  he  that  believeth  in  him 
shall  not  abide  in  darkness,  but  shall  have  the  light  of  life.  He  is 
our  Wisdom,  Righteousness,  Sanctification  and  Redemption,  our 
Life,  Strengtl),  and  Waj^  to  God,  our  All  in  All. 

"Oh  !  the  benefits,  advantages,  favours,  blessings,  and  mercies  ac- 
cruing, by  the  coming  of  Christ  into  the  world,  by  his  living  and 
dyin<^  in  it,  and  for  it,  perfecting  the  work  of  our  salvation,  without 
any  merit  of  mankind;  for  all  had  sinned,  and  fallen  short  of  the 
glory  of  God,  there  were  none  (in  that  state)  righteous,  no  not  one  : 
there  were  none  that  did  good,  they  were  altogether  become  un- 
profitable, the  way  of  peace  they  did  not  know,  there  was  no  fear 
of  God  before  their  eyes,  yet  when  we  were  without  strength,  in 
due  time  Christ  died  for  the  ungodly;  but  God  commendeth  his 
love  towards  us  in  that  while  we  were  yet  sinners,  Christ  died  for 
us  ;  here  is  the  Love,  not  that  we  loved  him,  but  God  so  loved  us. 


315 

that  he  gave  his  only  begotten  Son,  that  he  by  the  grace  of  God 
should  taste  death  for  every  man:  the  love  of  Christ  constraineth 
us,  because  we  thus  judge,  that  if  one  died  for  all  men,  then  were 
all  dead,  and  that  he  died  for  all,  that  they  who  live  should  not 
henceforth  live  unto  themselves,  but  unto  him,  that  died  for  them, 
and  rose  again,  so  all  things  are  of  God,  and  nothing  of  man,  in 
this  great  work  of  salvation,  but  all  of  God,  who  hath  reconciled  us 
unto  himself  by  Jesus  Christ,  and  hath  given  unto  us  the  ministry 
of  reconciliation,  viz :  that  God  was  in  Christ  reconciling  the 
world  unto  himself,  not  imputing  their  trespasses  unto  them,  and 
hath  committed  unto  us,  the  word  of  reconciliation  :  Now  then  we 
are  ambassadors  for  Christ,  as  though  God  did  beseech  you  by  us, 
we  pray  you  in  Christ's  stead,  be  ye  reconciled  to  God,  for  he  hath 
made  him  to  be  sin  for  us,  who  knew  no  sin,  that  we  might  be  made 
the  righteousness  of  God  in  him. 

*'  Now  it  appears  very  fully  by  the  Holy  Scriptures,  that  after 
Christ  had  abundantly  benefited  the  world  while  he  lived  in  it,  he 
also  by  his  death  hath  done  much  good  to  all  mankind,  beyond  utter- 
ance, yea,  beyond  the  understanding  o(  ma.n  !  What,  to  all  mankind  ? 
Yea,  to  enemies,  to  sinners,  to  ungodly  men,  as  is  clear  from  Rom. 
V.  6.  to  the  end,  as  aforesaid,  "  for  if  when  we  were  enemies,  we 
were  reconciled  to  God  by  the  death  of  his  Son ;  much  more  being 
reconciled  we  shall  be  saved  by  his  life.  So  now  we  joy  in  God 
through  our  Lord  Jesus  Christ,  by  whom  we  have  received  the 
atonement.  Here  is  good  will  to  men,  yea,  to  enemies." — Pages 
423,  A-^5.  1700. 

He  thus  concludes  the  Essay — 

"Its  clear  from  what  hath  been  said,  that  Christ  is  all,  in  all  his 
people,  viz :  their  wisdom,  strength,  power,  righteousness,  light, 
life,  peace,  sanctification,  justification,  consolation  and  salvation  : 
with  him  we  have  all  things  ;  without  him,  we  can  do  nothing:  in 
him  allfidness  dwells  ;  that  though  he  was  ricli,  yet/or  our  sokes  he 
became  poor,  that  we,  through  his  poverty,  might  be  rich.  And  he 
who  is  Heir  of  ail  things,  was  once  offered  to  bear  the  sins  of  many  ; 
and  unto  them  that  look  for  him,  shall  he  appear  the  second  time 
without  Sin  unto  Salvation.  Blessed  are  they  who  love  his  appear- 
ance :  they  are  ready  to  say,  come  Lord  Jesus,  come  quickly.  Arise 
O  Lord,  and  let  thy  enemies  be  scattered  ;  make  haste  and  come 
away.    Thy  kingdom  come,  thy  will  be  done." — Page  432. 


JOHN  CROOK. 

In  the  year  1698,  shortly  before  the  decease  of  this  worthy  man, 
he  reprinted  a  declaration  of  tlie  early  faith  of  the  Society  of 
Friends,  to  which  he  prefixes  the  following  note,  viz. 

"  It  being  allowed  by  some  late  adversaries,  that  we  are  more 


816 

sound  m  the  fundamental  doctrines  of  the  Christian  faith,  than  they 
thought  of;  yet  they  persist  to  object,  that  we  have  altered  our  reli- 
gion, and  that  our  ancient  Friends  held  grievous  errors:  I  am  there- 
fore willing,  in  the  eighty-first  year  of  my  age,  that  this  following 
treatise  sliould  be  reprinted,  that  they  may  see  what  myself, with  our 
ancient  Friends,  held  in  the  year  1663. 

"John  Ckook. 

«  Hertford,  the  lOth  of  the  lOth  month,  1698." 

From  the  declaration  or  confession  v\hich  is  entitled  "Truth's 
Principles,"  we  extract  the  following.  After  speaking  largely  of  the 
gift  of  the  Holy  Spirit,  dispensed  to  all  mankind,  he  adds — 

"  By  this  grace  and  gift  within,  we  believe,  that  to  us,  though  in 
the  world  there  be  lords  many,  and  gods  many,  there  is  but  one  God, 
the  Father  of  our  Lord  Jesus  Christ,  witnessed  within  man,  only  by 
the  spirit  of  truth,  that  manifests  both  the  Father  and  the  Son ;  and 
these  Three  are  one,  and  agree  in  one;  and  he  that  honours  the  Fa- 
ther, honours  the  Son  that  proceeds  from  him  ;  and  he  that  denies 
the  spirit,  denies  both  the  Father  and  the  Son,  and  is  antichrist;  but 
he  that  believes  in  the  spirit,  and  is  led  by  it,  is  the  Son  of  God  ; 
Rom.  viii.  14.  'And  as  many  as  are  the  sons  of  God,  are  led  by  the 
spirit  of  God.' 

**VVe  believe,  the  scripturesbear  witness  unto,  and  testify  of  Christ; 
but  they  say,  the  witness  of  God  is  greater  than  them  ;  the  spirit  it- 
self bearing  witness  with  our  spirits,  that  we  are  the  sons  of  God  : 
for  it  is  not  the  scriptures  without  the  spirit,  nor  the  spirit  contrary 
to  the  scriptures;  but  the  spirit's  discovering  the  will  of  God  in  the 
heart,  or  opening  of  the  scriptures  in  it  own  time  and  way,  and  not 
in  or  by  the  will  of  man,  but  as  itself  pleaseth,  who  searcheth  all 
things,  even  the  deep  things  of  God,  and  manifests  them  unto  the 
soul,  which  giveth  the  perfect,  sound,  and  saving  knowledge :  for, 
said  Christ,  the  spirit  shall  take  of  mine,  and  show  them  unto  you : 
and  as  holy  men  gave  forth  the  scriptures,  2  Pet.  i.  21,  so  holy  men, 
and  they  only,  come  truly  to  understand  them  ;  and  not  proud  or  un- 
godly, because  their  hearts  and  lives  do  not  answer  the  hearts  and 
lives  of  those  that  gave  them  forth,  as  face  answereth  face  in  a  glass. 
And  this  we  believe  to  be  the  reason,  why  so  long  preaching,  by  men 
of  corrupt  minds,  who  have  and  do  handle  the  words  deceitfully,  for 
selfish  ends,  and  filthy  lucre  sake,  hath  brought  forth  so  little  fruit, 
and  been  to  so  little  purpose,  except  to  their  purses  and  bellies;  for 
*had  they  believed,  and  therefore  spoken,  and  stood  in  God's  coun- 
sel, they  should  have  profited  their  hearers,'  Jer.  xxiii.  2),  22,  23,  to 
the  end. 

"  Through  this  gift  we  believe,  that  Christ  Jesus,  the  Son  of  God, 
was  manifested  in  the  flesh,  in  the  fulness  of  time.  And  this  we 
know  by  the  same  spirit,  by  which  our  fathers  believed  he  was  come, 
and  Abraham  saw  his  day  ;  by  the  same  we  do  believe  he  is  come, 
and  do  see  his  day ;  as  also  by  the  prophets  and  apostles'  writings : 
which  twofold  cord  is  not  easily  broken. 

"We  believe  also,  according  to  the  scriptures  of  truth,  that  this 
same  Jesus  hath  God  highly  exalted,  and  given  him  a  name  above 
every  name,  that  whosoever  believes  in  him,  shall  not  perish,  but 


317 

hfrve  everlasting  life ;  and  that  there  is  not  another  name,  whereby 
man  can  be  saved,  than  this  name  of  Jesus  Christ;  nor  is  remission 
of  sins  to  be  preached  by  any  other  name.  But  as  we  do  not  believe, 
that  the  outward  letters  and  syllables  are  that  name,  that  are  to  be 
bowed  unto  by  the  outward  knee,  no  more  than  the  letters  or  sylla- 
bles in  the  words,  God  or  Spirit,  seeing  the  scripture  saith,'Unto 
God,  who  is  a  spirit,  every  knee  shall  bow,'  Isa.  xlv.  23.  But  that 
name  which  saves,  is  the  power  and  arm  of  God,  that  brings  salva- 
tion from  sin,  and  makes  every  soul  that  names  it,  to  depart  from  in- 
iquity. This  is  that  name  which  was  preached,  and  which  is  preach- 
ed, through  faith;  in  which  name,  remission  of  sins  is  obtained: 
therefore  was  the  outward  word  Jesus  given  him,  as  his  outward 
name;  thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people 
from  their  sins :  (mark)  for  he  shall  save,  Sec.  So  that  which  saves, 
is  the  name,  which  is  to  be  believed  in,  which  is  that  arm  of  God 
that  brings  salvation,  when  no  eyepities,  neither  is  there  any  to  help  ; 
the  power  of  God  that  then  saves,  is  that  grace  that  comes  from  the 
fulness  of  Christ  the  Saviour:  and  without  this  virtue,  Christ  and 
Jesus  are  but  empty  names,  1  Cor.  xii.  3.  '  No  man  can  say,  that 
Jesus  is  the  Lord,  but  by  the  Holy  Ghost.' 

"  We  believe  also,  that  this  Jesus  died  for,  or  because  of  sin,  and 
rose  again  for  the  justification  of  those  that  believe  in  him,  as  well 
as  to  manifest  to  all  the  world,  that  he  was  the  Soyi  of  God,  and  that 
he  thereby  spoiled  principalities  and  powers,  and  triumphed  over 
them  openly,  and  led  captivity  captive  in  his  own  person  ;  yet  we 
believe  and  know,  by  his  grace  in  our  hearts,  that  as  his  name  Jesus, 
without  virtue  and  power,  is  but  an  empty  word ;  so  his  dying,  with- 
out man's  conformity  to  his  death,  or  being  planted  in  the  likeness 
thereof,  or  being  crucified  with  Christ,  as  saith  the  scripture,  Rom. 
vi.  2,  3,  4,  5,  6.  Gal.  ii.  20.  will  not  profit  man,  as  to  the  salvation 
of  his  soul,  no  more  than  the  naming  of  his  outward  name,  Jesus, 
doth  at  this  day  make  people  to  depart  from  iniquity.  For  we  be- 
lieve, and  are  sure,  that  man  must  die  inwardly,  as  well  as  Christ 
died  outwardly,  and  must  be  put  to  death  in  his  ilesh,  as  Christ  was, 
in  his:  for  '  he  that  is  in  the  flesh  cannot  please  God,*  Rom.  viii.  8. 
'neither  cease  from  sin;'  but 'he  that  is  dead,  is  freed  from  sin,' 
Rom.  vi.  7.  And  yet  man's  dying  unto  sin,  and  the  root  and  prin- 
ciple of  it  in  himself,  is  so  far  from  making  void  Christ's  death  in 
his  own  person,  that  it  establisheth  it  to  all  those  ends  and  purposes, 
for  which  it  was  intended  of  the  Father.  As  the  cures  which  the 
physician  doth,  manifest  and  establish  his  skill  and  ability  ;  so  doth 
man's  dying  unto  sin  and  self,  and  living  unto  God,  manifest  and  es- 
tablish the  virtue  and  power  of  Christ's  death  :  for  as  man  manifests 
his  being  risen  with  Christ,  by  his  seeking  the  things  that  are  above, 
Col.  iii.  1,  2.  so  doth  he  manifest  his  knowledge  of  the  death  of 
Christ,  by  his  being  crucified  with  Christ,  and  bearing  about  in  his 
body,  the  dyings  of  the  Lord  Jesus ;  for  as  it  is  not  an  outward  be- 
lief, gathered  from  the  letter,  that  will  change  the  heart  and  life, 
though  the  judgment  and  opinion  it  may,  so  is  it  not  a  belief  from 
the  history,  or  letter  only,  that  can  give  man  a  saving  knowledge  ol 
tho  death  of  Christ;  but  he  must  have  the  same  glory  and  powr  oi 


318 

the  Father  in  measure^  working  in  hitn  there,  to  beget  faith  in  his 
heart,  that  he  may  believe  unto  salvation  from  his  own  filthiness  and 
righteousness,  as  well  as  confess  with  his  mouth,  Rom.  x.  and  must 
have  that  spirit  in  him,  quickening  his  mortal  body,  as  well  as  to  be- 
lieve that  it  was  in  Christ,  'and  raised  up  him  from  the  dead,'  Rom, 
viii.  11.  And  this  man,  whoever  he  be,  bond  or  free,  that  thus  be- 
lieves the  death  of  Christ,  and  its  satisfaction  to  God,  as  well  as  its 
usefulness  to  man,  cannot  make  it  void,  nor  divide  it  and  its  virtue 
upon  the  soul  that  thus  knows  it :  but  will  say,  here  is  a  dying  man 
witnessing  the  death  of  Christ,  and  nevertheless  the  same  man  living 
with  Christ,  and  concluding,  if  Christ  liad  not  died,  man  must  have 
perished  in  his  sin;  this  being  the  ivay  found  out  by  God  to  recover 
him:  whereby  he  knows  Christ,  and  him  crucified,  and  what  the 
preaching  of  the  cross  of  Christ  is,  which  is  foolishness  to  them  that 
perish,  but  to  them  that  are  saved,  the  wisdom  of  God,  and  the  pow- 
er of  God,  1  Cor.  i.  18. 

"  By  this  gift  of  God  in  our  hearts,  we  further  believe,  that  Christ 
Jesus  rose  again  from  the  dead,  according  unto  the  scriptures,  and 
sits  at  God's  right  hand  in  a  glorious  body  j  and  we  believe  that  our 
low  estates  and  bumbled  bodies,  shall  be  made  like  unto  his  glorious 
body,  through  the  working  of  his  mighty  power,  whereby  he  is  able 
to  subdue  all  things  unto  himself;  and  that  this  mortal  shall  put  on 
immortality.  For  though  we  believe  that  Christ  Jesus  hath  lighted 
every  man  with  his  light,  whereby  man  may  come  to  know  himself 
lost  and  undone,  as  before  is  said ;  yet  therefore  is  not  every  man 
saved,  though  the  grace  that  appears  to  all  men  is  sufficient  in  itself; 
but  some  have  the  grace  of  God  bestowed  on  them  in  vain,  not  liking 
to  retain  God  in  their  knowledge,  though  something  within  them 
shows  them  what  is  good; '  but  they  reject  the  counsel  of  God  with- 
in, or  against  themselves,  to  their  own  destruction,'  Luke  vii.  30. 
(see  the  margin.)  And  yet  it  doth  not  follow,  that  the  grace  is  in- 
sufficient itself,  no  more  than  it  follows  that  Christ's  death  is  insuffi- 
cient, because  he  tasted  death  for  every  man,  and  yet  every  man  is 
not  saved.  Neither  doth  regeneration,  or  the  believing  in  the  light 
of  Christ  within,  make  void  the  death  and  sufferings  of  Christ  with- 
out at  Jerusalem,  no  more  than  believing  the  scripture-testimony 
without,  concerning  Christ's  death,  makes  void  the  work  of  regene- 
ration and  mortification  within  ;  but  as  the  apostle  saith  in  another 
case,  so  say  I  in  this,  for  as  the  man  is  not  without  the  woman, 
neither  is  the  woman  without  the  man  in  the  Lord  ;  even  so  is  not  the 
death  and  sufferings  of  Jesus  Christ  without  at  Jerusalem,  to  be  made 
void  and  of  none  effect  by  any  thing  within;  neither  doth  the  light 
within  make  that  of  none  effect  without,  but  both  in  the  Lord  answer 
his  will :  for  though  there  is,  and  may  be,  a  knowledge  and  belief  of 
what  Christ  did  and  suffered  without  the  gates,  in  his  own  body  up- 
on the  tree,  and  yet  sin  alive  in  the  heart,  and  the  work  of  regenera- 
tion not  known ;  yet  it  cannot  be  so,  where  the  light  within  is  be- 
lieved on,  and  obeyed,  so  as  to  have  its  perfect  work  in  the  heart,  to 
regenerate  and  make  all  things  new,  and  to  be  of  God;  this  man 
can  never  make  void  what  Christ  hath  done  and  suffered  icithout : 
and  yet  this  new  birth,  or  Christ  formed  within,  and  dwelling  in  the 


S19 

heart  by  faith,  doth  not  limit  or  confine  Christ  to  he  only  within, 
and  not  without  also,  but  both  within  and  without,  according  to  the 
good  pleasure  of  the  Father,  to  reveal  and  make  him  known  ;  for, 
"  He  fills  all  things,  and  the  heaven  of  heavens  cannot  contain  him," 
and  yet  he  is  at  God's  right  hand,  far  above  all  heavens,  in  a  glori- 
ous body. 

"  And  we  also  believe  the  resurrection  of  the  just  and  unjust,  the 
one  to  salvation,  and  the  other  to  condemnation,  according  unto  the 
judgment  of  the  great  day  ;  and  then  shall  every  seed  have  its  own 
body,  according  to  1  Cor.  xv.  36,  37,  38.  which  we  verily  believe  : 
for  if  the  dead  arise  not,  we  are,  of  all  men,  most  miserable.  But 
because  we  dare  not  be  so  foolishly  inquisitive,  as  to  say.  With 
v/hat  bodies  shall  they  arise  ?  Therefore  do  some  say.  We  deny 
both  the  resurrection  of  the  body  of  Christ,  and  of  all  that  shall  or 
will  be  dead  :  but  this  also  is  false  ;  for  "  every  man  shall  be  raised 
in  his  own  order ;  but  Christ  the  first  fruits,"  1  Cor.  xv.  23.  And 
we  believe  they  shall  be  raised  with  the  same  bodies,  so  far  as  a  na- 
tural and  spiritual,  corruptible  and  incorruptible,  terrestrial  and 
celestial  can  be  the  same. 

"  We  further  believe,  according  unto  the  scriptures,  concerning 
faith.  That  tiiat  faith  is  only  true  which  is  God's  gift,  and  hath 
Christ  Jesus,  the  power  of  God,  for  its  author  and  object,  and  is 
distinguished  from  the  dead  faith,  by  its  fruits :  for  though  in^ des- 
cription and  and  definition  they  may  carry  a  resemblance,  yet  in 
nature  are  as  different  as  a  living  man  is  from  a  dead,  which  wants 
not  form  or  shape,  but  life  and  power.  So  saith  the  apostle  James, 
"  As  the  body  without  a  spirit  is  dead,  so  is  faith  without  works  ;" 
even  so  is  that  faith  which  stands  in  the  wisdom  of  words,  and  not 
in  the  power  of  God  :  by  the  one,  man  is  kept  in  captivity  to  the 
world,  and  the  things  of  it ;  but  by  the  other  he  hath  "  victory  over 
the  world,"  1  John  v.  4.  and  the  seal  and  witness  thereof  in  his 
own  heart,  whereby  it  is  purified,  and  God  is  seen  ;  for  the  pure  in 
lieart  see  God,  Matt.  v.  8.  This  faith  differs  men  now,  and  theii 
worships,  as  it  did  Cain  and  Abel ;  for,  "  by  faith  Abel  offered  up 
a  more  excellent  sacrifice  than  Cain,"  Heb.  xi.  By  this  living  faith, 
Abel  saw  beyond  the  sacrifice  unto  Christ,  the  first-born  of  God  ; 
beyond  the  firstling  of  the  flock,  which  he  offered  ;  and  therefore 
God  had  respect  unto  Abel  and  his  offering ;  but  God  rejected  Cain 
and  his  offering,  though  he  had  faith  to  believe  it  to  be  his  duty, 
yet  sticking  in  the  form,  and  not  flying  on  the  wing  of  faith  unto 
Christ  the  one  offering,  he  missed  the  mark,  as  all  have  done  ever 
since,  that  have  gone  in  Cain's  way  of  worshipping,  as  well  as  kil- 
ling men  about  worship.  But  we  believe  that  faith  to  be  only  true 
and  saving,  that  flies  over  self-righteousness,  as  well  as  filthincss, 
unto  the  fountain  of  life  in  Christ ;  which  fiiith  hath  nothing  of  man 
in  it,  but  is  as  the  breath  of  life,  by  which  the  soul  lives  ;  not  a  bare 
assent  to  the  truth  of  a  proposition  in  the  natural  understanding, 
but  the  soul's  cleaving  unto  God,  out  of  a  naturalness  between 
Christ  and  the  soul ;  and  so  lives  rather  by  relation,  than  bare  cre- 
dit, or  desperate  adventure  and  hazard;  not  looking  at  its  doing 
to  commend  it,  but  God's  love  and  bounty  in  Christ  the  light,  to 


320 

receive  it;  and  yet  holiness  is  its  delight,  and  he  can  no  more  live 
out  of  it,  than  the  fish  upon  the  dry  land. 

"  We  believe,  That  this  faith  keeps  the  mind  pure,  the  heart 
clean,  through  the  sprinkling  of  the  heart  from  an  evil  conscience, 
by  the  blood  of  Jesus,  which  remits  the  sin,  and  justifies  the  soul, 
through  the  virtue  of  this  blood  received  into  the  heart  by  this  liv- 
ing faith,  which  receives  all  its  power  and  virtue  from  Christ,  in 
whom  it  abides  as  its  root  and  object,  whereby  justification  is  wit- 
nessed "  from  sin,  not  in  sin."  Rom.  vi.  22.  "  But  now  being  made 
free  from  sin,  and  become  servants  unto  God,  you  have  your  fruits 
unto  holiness,  and  the  end  everlasting  life. 

"  We  believe,  That  justification  and  sanctification  are  distin- 
guished, but  not  divided  :  for  as  he  that  sanctifieth  and  justifieth  is 
one,  so  do  these  go  together;  and  when  the  soul  hath  the  greatest 
sense  of  justification  upon  it,  through  the  virtue  of  the  blood  of  Je- 
sus by  the  living  faith,  then  is  it  most  in  love  with  holiness,  and  at 
the  greatest  distance  from  sin  and  evil ;  and  whenever  there  is  a 
failing  in  sanctification,  there  is  also  some  eclipse  of  justification 
in  the  eye  of  the  soul ;  until  faith  hath  recovered  its  strength  again, 
which  it  lost  by  sin's  prevailing.  For  as  the  farthest  and  clearest 
sight  is  in  the  brightest  day,  so  is  it  with  the  soul,  when  it  is  most  in 
the  brightness  and  beauty  of  holiness,  its  justification  appears  most 
glorious,  and  its  union  and  communion  most  sweet  and  lasting  ; 
and  so,  like  two  twins,  as  they  are  much  of  an  age,  so  they  are  like 
one  to  the  other;  and  "  what  God  hath  joined  together,  let  no  man 
put  asunder. 

"  We  also  by  this  light  believe.  That  acceptance  with  the  Father 
is  only  in  Christ ;  and  by  his  righteousness  made  ours,  or  imputed 
nnto  us :  not  by  the  creaturely  skill,  but  by  the  applicatory  act  of 
God's  gift  of  grace,  whereby  the  soul  feels  the  difference  between 
self-applying  by  its  own  faith,  and  God  applying  bj'  his  Spirit,  and 
so  making  Christ  unto  the  soul,  wisdom,  righteousness,  sanctifica- 
tion, and  redemption :  so  that  we  believe,  and  are  sure,  that  there  is 
a  great  difference  between  imputation,  as  it  is  the  act  of  man's  spi- 
rit, and  as  it  is  the  act  of  free  grace,  without  man's  forcing.  And 
so  we  distinguish  between  imagination  and  imputation,  between 
reckoning  or  imputing  that  is  real,  and  reckoning  or  imputation  that 
is  not  real,  but  a  fiction  and  imagination  in  the  creaturely  will  and 
power :  and  because  we  are  against  the  latter,  we  are  clamoured 
upon,  as  if  we  denied  the  imputation  of  Christ's  righteousness, 
when  it  is  only  unto  those  that  are  not  made  righteous  by  it,  to  walk 
as  he  also  walked  :  for,  as  the  scripture  saith.  It  is  not  he  that  saitli 
he  is  righteous  by  the  imputation  of  Christ's  righteousness,  but  "  He 
that  doth  righteousness,  is  righteous,  as  Christ  is  righteous,"  1  John 
iii.  7.  he  that  believes  otherwise  is  deceived.  And  yet  it  is  not  acts 
of  righteousness,  as  done  by  us,  nor  as  inherent  in  us,  as  acts,  by 
which  we  are  accepted  of  God,  and  justified  before  him ;  but  by 
Christ,  the  author  and  worker  of  those  acts  in  us  and  for  us,  where- 
by we  know  that  we  are  in  him,  and  he  in  us,  and  we  hold  him  as 
our  head ;  into  whom  all  things  are  gathered  together  in  one, 
even  in  him." 


32 1 


THOMAS  ELLWOOD. 

George  Keith  having  written  a  book  against  Friends,  entitled, 
"  The  Deism  of  William  Penn  and  his  brethren,  &c."  Thomas 
EUwood  replied  to  it,  in  1699,  from  which  we  take  the  following  ex- 
tract : — 

"  The  word  Deism  being  somewhat  an  uncommon  term,  may  not 
perhaps  be  readily  understood  by  every  reader.  As  it  has  been  op- 
posed to  Atheism,  it  has  been  taken  in  a  good  sense ;  but  as  it  is  now 
used,  it  is  taken  in  an  ill  sense,  as  importing  an  acknowledgment 
or  owning  of  God  only  ;  or  of  the  Godhead,  but  not  of  Christ,  with 
respect  to  his  incarnation,  or  being  manifest  in  the  flesh  for  the  re- 
demption of  man  :  So  that  to  charge  any  one  now  with  Deism,  is  to 
charge  him  with  denying  that  Christ  is  come  and  hath  suffered  in  the 
flesh.  Now  herein  George  Keith's  both  injustice  and  malice  is  the 
greater,  in  charging  William  Penn,  and  his  brethren  the  Quakers  with 
Deism  ;  inasmuch  as  he  assuredly  knows,  (which  some  other  adver- 
saries have  not  had  the  like  opportunity  to  know,  as  he  hath  had,)  by 
certain  experience,  drawn  by  so  many  years  intimate  conversa- 
tion with  William  Penn  and  the  Quakers,  in  free  and  familiar  con- 
ferences, and  in  reading  their  books;  that  William  Penn  and  the 
Quakers  both  in  word  and  ivriting,  publicly  and  privately,  have  al- 
loays,  and  on  all  occasions,  confcst,  acknoictedged,  oivned,  as  well  as 
believed  the  incarnation  of  Christ,  according  to  the  Holy  Scriptures, 
viz  :  '  That  the  Word  was  made  flesh,'  John  i.  14.  Tiiat  when  the 
fulness  of  time  was  come,  God  sent  forth  his  Son,  made  of  a  woman, 
made  under  the  law,  to  redeem  them  that  were  under  the  law,  Gal. 
iv.  4,  5.  That  Christ  Jesus  being  in  the  form  of  God,  and  thinking 
it  no  robbery  to  be  equal  with  God  ;  made  himself  of  no  reputation, 
and  took  upon  him  tlie  form  of  a  servant,  and  was  made  in  the 
likeness  of  men;  and  being  found  in  fashion  as  a  man,  he  humbled 
himself,  and  became  obedient  unto  death,  even  the  death  of  the  cross, 
Phil.  ii.  5,  6,  7,  8.  Christ  died  for  our  sins,  according  to  the  scrip- 
tures, and  that  he  was  buried,  and  that  he  rose  again  the  third  day, 
according  to  the  scriptures,  1st  Cor.  xv.  3,  4.  That  he  ivas  deliver- 
ed for  our  offences,  and  was  raised  again  for  our  justitication,  Rom.  iv. 
25.  That  he  is  the  propitiation  for  our  sins  ;  and  not  for  ours  only, 
but  for  the  sins  of  the  whole  world  ;  1st  John  ii.  2.  That  he  ascend- 
ed up,  far  above  all  heavens,  that  he  might  fill  all  things,  Ephes.  iv 
10.  That  he  is  the  one  Mediator  between  God  and  men,  1st  Tim.  ii, 
5.  That  he  is  at  the  right  hand  of  God,  and  maketh  intercession  for 
us,  Rom.  viii.  34,  And  is  our  ,ddvocate  with  the  Father,  1st  John  ii.  1, 
And  that  it  is  HE  which  was  ordained  of  God  to  be  the  Judge  of 
quick  and  dead.  Acts  x.  42.  These  things,  1  say,  George  Keith 
certainly  knows,  have  been  constantly  held,  believed,  professed,  and 

Ss 


322 

owned  by  William  Penn,  and  his  brethren  the  Quakers  in  general,  both 
privately  and  publicly  in  word  and  writing.  These  things  are  so  of- 
ten testified  of  in  our  meetings^  and  have  been  so  fully  and  plainly  as- 
serted and  held  forth  in  our  books,  that  we  might  call  in  almost  as 
many  witnesses  thereof,  as  have  frequented  our  meetings,  or  atten- 
tively read  our  books." — T.  EUwood's  Journal,  old  ed.  pages  443, 
444,  445. — Again  on  page  451,  alluding  to  George  Keith,  having 
once  been  in  membership  with  Friends,  he  says — 

"  Yet  he  himself  well  knows  that  neither  he,  nor  William  Penn,  nor 
any  of  the  Quakers  ever  were  Deists  ;  ever  did  deny,  disown,  or  dis- 
believe, the  coming,  incarnation,  sufferings  and  death  of  Christ,  as  man, 
outwardly  in  the  flesh,  his  resurrection,  ascension,  and  mediatorship ; 
and  he  himself  has  undesignedly  acquitted  William  Penn  from  his 
present  charge  of  Deism,  by  a  story  he  told  in  his  first  narrative,  p.  38. 
That  upon  some  urging  him  to  give  an  instance  of  one  English  Qua- 
ker, that  he  ever  heard  pray  to  Christ;  William  Penn  being  pre- 
sent, said,  I  am  an  Englishman,  and  a  Quaker,  and  1  own,  I  have 
oft  prayed  to  Christ  Jesus,  even  him  that  was  crucified.  This  he 
says,  was  in  the  year  167B,  which  was  five  years  after  the  publish- 
ing of  that  book,  [y\x :  William  Penn's  discourse  of  the  General 
Rule  of  faith  and  life,]  from  which  he  attempts  to  prove  him  a  De- 
ist ;  that  is,  a  denier  of  the  man  Christ  Jesus  that  was  crucified." 

In  an  "  Answer  to  some  objections  of  a  Moderate  Enquirer,"  T, 
Ellwood  says — 

*'  The  second  objection  is.  You  deny  the  scriptures  to  be  any  rule 
for  man  or  woman  to  walk  by,  so  as  to  direct  them  to  the  saving  of 
their  souls. 

"  Answer — In  this  we  are  misrepresented.  We  sincerely  own, 
love,  and  regard  the  Holy  Scriptures,  believing  with  the  apostle  that 
they  were  given  by  inspiration  of  God,  and  are  profitable  for  doc- 
trine, for  reproof,  for  correction,  for  instruction  in  inghteousness, 
that  the  man  of  God  may  be  perfect,  thoroughly  furnished  unto  all 
good  works,  2d  Tim.  iii.  16,  17,  and  that  they  are  able  to  make  wise 
unto  salvation,  through  faith  that  is  in  Christ  Jesus,  verse  15.  Jlnd 
great  benefit  and  delight,  we  find  in  them,,  reading  them  in  the  open- 
ings of  that  Divine  Spirit  by  which  they  were  given  forth.  W^e  are 
so  far  from  denying  them  to  be  any  rule,  &c.  that  we  acknowledge 
them  to  contain  many  excellent  rules, precepts,  doctrines,  and  instruc- 
tions, directing  man  and  woman,  how  to  walk  that  they  may  obtain 
the  salvation  of  their  souls.  Yet  we  do  not  say,  (as  some  have  done,) 
that  the  scriptures  are  the  07ily  rule,  or  the  chief  and  principal  rule  : 
because  we  dare  not  give  the  honour  and  office  of  the  Holy  Spirit, 
unto  the  scriptures  ;  for  the  scriptures  themselves  declare,  that  it 
is  the  office  of  the  Holy  Spirit  to  guide  believers  into  all  truth,  John 
xvi.  13.  And  indeed  the  true  meaning  and  benefit  of  the  scriptures 
themselves  is  not  attained  to,  in  the  reading  of  them,  unless  the 
Spirit  that  gave  them  forth,  do  open  them,  and  unseal  the  mysteries 
contained  in  them.  So  that  the  Holy  Spirit  is  greater  than  the 
scriptures,  and  therefore  we  cannot  but  give  the  chief  place  unto  him. 
For  he  is  able  to  manifest  himself  unto  man,  and  to  lead  man  into 
the  way  of  salvation,  either  with  and  by  the  scriptures,  or  without 


323 

them  as  he  pleases  :  but  the  scriptures  cannot  do  that,  without  the 
operation  of  the  Holy  Spirit.  Justly,  therefore,  do  we  affirm  the 
Spirit  of  God  to  be  the  chief  rule,  and  yet  acknowledge  the  Holy 
Scriptures  to  be  a  true  rule,  and  proper  instrument  in  the  hand  of 
the  Spirit  to  direct  men  and  women  how  they  ought  to  walk,  to  ob- 
tain salvation  to  their  souls,  as  the  Spirit  of  the  Lord  makes  use  of 
the  scriptures  to  that  end." — Pages  3,  4. 


THOMAS  STORY, 

Being  on  a  religious  visit  in  America,  with  Aaron  Atkinson,  gives 
the  following  account,  viz: 

"  The  priest  was  then  silent  as  to  that  point,  [viz.  election, ^  and 
in  an  angry  manner  affirmed,  that  we  as  a  people  deny  Christ;  and 
pretended  he  could  prove  it,  being  furnished,  as  we  perceived,  with 
his  pretended  proof,  out  of  that  lying,  perverting,  scandalous  book, 
called  the  Snake  in  the  Grass,  which  as  we  were  informed,  he  used  to 
read  often  among  his  people:  and  his  pretended  proof  amounting  to 
no  more  than  false  accusation,  we  rejected  and  exposed  it  as  such. 
Then  his  last  shift  was  to  call  upon  us  for  a  confession  of  our  own 
faith;  and  directed  his  demand,  to  our  friend  Richard  Johns  in  par- 
ticular, with  whom  he  was  acquainted. 

"  We  denied  that  he  had  any  authority  to  make  any  such  demand 
from  us,  nor  should  we,  on  his  own  account  take  any  notice  of  him 
therein,  he  appearing  as  an  adversary  and  perverter;  but  for  the 
sake  of  the  people,  were  willing  to  say,  what  might  be  sufficient  to 
satisfy  such,  as  were  not  prepossessed  or  prejudiced  against  us: 
And  then  Richard  Johns  began  and  proceeded  after  this  manner: 
'  We  believe  that  the  Lord  Jesus  Christ,  who  was  born  of  the  Virgin 
Manj,  being  conceived  by  the  power  arid  influence  of  the  Holy 
Ghoat,  is  the  true  Messiah,  and  Saviour ;  that  he  died  upon  the  cross 
at  Jerusalem^  a  propitiation  and  sacrifice  for  the  sins  of  all  man- 
kind ;  that  he  rose  from  the  dead  the  third  day,  ascended,  and  sit- 
teth  on  the  right  hand  of  the  majesty  on  high,  making  intercession 
for  lis,  and  in  the  fulness  of  time  shall  come  to  judge  both  the  liv- 
ing and  the  dead,  and  reward  all  according  to  their  works:'  All 
which,  being  more  tully  spoken  to,  by  Roger  Gill,  we  asked  the 
people  if  they  were  satisfied  with  that  confession,  and  they  general- 
ly, from  all  quarters,  answered,  yea,  yea,  yea ;  it  is  full,  no  man  can 
deny  it.»--pages  173,  174.     1G99. 


324 


THEODOKE  ECCLE8T0NE, 

In  his  testimony  concerning  John  Crook,  savs: 

"Among  other,  his  faithful  brethren,  he  had  a  reverent  esteem  of 
the  coming  of  Christ,  antl  his  sufferings  in  the  days  of  his  flesh,  and 
knew  well  how  to  distinguish  his  great  work  of  redemption  and  sal- 
vation, as  he  died  for  all  men,  or  was  a  sacrifice  for  sin  :  and  also 
as  he  was  a  sanctifier  and  redeemer  out  of  sin :  the  fruit  and  benefit 
of  the  one,  being  not  obtained  without  the  other. 

"And  were  our  adversaries  duly  sensible  what  great  things  Christ 
both  doth  in  us,  as  well  as  did  for  us,  surely  they  would  be  humbled 
under  his  mighty  hand,  and  leave  off"  their  slight  esteem  of  his  spir- 
itual work  in  us,  and  not  suppose  the  one  to  be  in  opposition  to  the 
other. 

"The  apostle  Peter  saith,  '  He  bore  our  sins  in  his  own  body  on 
the  tree,  that  we  being  dead  unto  sin,  should  live  unto  righteous- 
ness.' And  how  can  we  die  unto  sin  and  live  unto  righteousness, 
but  by  his  assistance  inwardly  manifest  in  his  light,  grace,  and  Holv 
Spirit. 

"  Our  being  born  again,  not  ofcorruptible  seed, but  of  incorruptible, 
by  the  Word  of  God,  which  lives  and  abides  forever,  doth  not  hin- 
der his  being  made  sin  for  us,  who  knew  no  sin,  that  we  may  be  made 
the  righteousness  of  God  in  him. 

"Our  owning  we  are  sanctified  by  the  work  of  his  spirit,  in  our 
inward  parts,  hinders  not  our  having  remission  of  sins  in  his  name. 

"  He  having  left  us  an  example,  that  we  should  follow  his  steps, 
bars  him  not  at  all  from  being  our  King,  and  Captain  of  Salvation  : 
though  he  is  a  condemner  of  sin  in  the  flesh,  yet  he  is  also  our  Ad- 
vocate with  the  Father,  Jesus  Christ  the  righteous. 

"  Our  owning  him,  a  sacrifice  for  sin,  hinders  not  at  all,  his  being 
our  great  High  Priest. 

"  Our  acknowledging  he  was  tempted  in  all  points,  like  as  we 
are,  doth  not  prevent  his  being  able  to  succour  us,  when  we  are 
tempted.  Thus  our  preaching  him,  the  true  light,  which  llghtetli 
every  man  that  cometh  into  the  world,  doth  not  divest  him  of  any 
of  his  blessed  attributes,  or  offices,  worthily  bestowed  upon  him  in 
Holy  Scripture  ;  as  the  Seed  of  the  woman,  the  Word,  Emanuel,  In- 
terpreter, One  among  a  thousand,  Wonderful,  Counsellor,  Mighty 
God,  Everlasting  Father,  Prince  of  Peace,  Lamb  of  God,  Jesus,  Sa- 
viour, the  very  Christ,  the  Anointed,  and  many  more  :  yea,  he  be- 
comes all  these  to  us  as  we  walk  in  his  light,  who  was  given  for  a 
Light  to  lighten  the  Gentiles,  that  he  might  be  God's  salvation  to 
the  ends  of  the  earth." — pages  48,  49.     1700. 


325 


CHRISTOPHER  STORY. 

This  worthy  man  and  his  friends  having  experienced  some  very 
rough  treatment  from  the  people  of  Canonsby,  in  consequence  of  a 
misaoprehension  of  the  doctrines  of  the  Quakers,  addressed  a  letter 
to  them,  in  which  he  declares  the  nature  of  the  doctrines  preached  by 
him  at  the  meeting  which  had  been  disturbed  by  them.  We  extract 
the  following,  viz : 

"  That  there  iy  not  another  name  given  under  Heaven  by  which 
men  can  be  saved,  but  by  the  name  of  Jesus,  unto  whose  name  eve- 
ry knee  must  bow,  and  tongue  confess,  either  in  judgment  or  in 
mercy ;  and  that  it  was  the  same  Jesus  Christ  who  v/as  born  of  the 
Virgin  Mary,  in  Bethlehem  in  Judea,  whose  life  Herod  sought,  who, 
after  he  had  wrought  many  miracles,  suffered  the  contradiction  of 
sinners,  and  whose  precious  blood  tvas  shed  without  the  gates  of  Je- 
rusalem, that  tasted  death  for  mankind  ^  that  he  might  be  a  propitia- 
tion for  the  sins  of  the  whole  world  ;  who  was  laid  in  the  new  se- 
pulchre, rose  again  the  third  day ;  who  after  his  appearing  unto  his 
disciples,  as  the  Scripture  makes  mention,  was  received  into  a  cloud 
out  of  their  sight,  and  sits  at  the  right  hand  of  the  Father.  Ml  which 
testimonies,  recorded  in  the  scriptures  of  truth,  from  the  time  of 
the  Virgin  Mary's  being  overshadowed  by  the  Holy  Ghost,  and  the 
child  Jesus  being  brought  forth  in  Bethlehem  of  Judea,  unto  that  day 
the  cloud  received  him  out  of  the  disciples'  sight,  all  christians  that 
ever  1  met  with  agree  in  ;  and  we  are  of  the  same  belief.  And  this 
being  part  of  what  was  upon  my  mind  at  that  time,  another  thing 
that  followed  was,  that  after  Christ  Jesus  ascended  up  on  high,  he 
gave  gifts  unto  men,  some  apostles,  some  prophets,  some  evangelists, 
&,c.  (Read  the  fourth  chapter  of  the  Ephesians.)  'Till  we  all  come 
in  the  unity  of  the  faiih,  and  of  the  knowledge  of  the  Son  of  God, 
unto  a  perfect  man,  unto  the  measure  of  the  stature  of  the  fulness  ot 
Christ,  saitli  the  Apostle.  And  the  same  Apostle  writing  to  the  Co- 
rinthians, in  chapter  twelfth,  concerning  the  diversities  of  gifts,  but 
the  same  spirit;  saith,  that  a  'Manifestation  of  the  spirit  is  given  to 
every  man  to  profit  withal ;'  and  this  makes  good  the  words  of  our 
Lord  and  Saviour  to  his  disciples,  John  xvi.  *  Nevertheless,  (saith 
he,)  I  tell  you  the  truth  ;  it  is  expedient  for  you  that  I  go  away ; 
for  if  I  go  not  away,  the  comforter  will  not  conae  unto  you ;  but  if  I 
depart,!  will  send  him  unto  you:  And  when  he  is  come,  he  will 
reprove  the  world  of  sin,  and  of  righteousness,  and  of  judgment,  &c., 
and  will  guide  you  into  all  truth.' 

"  And  seeing  that  which  is  to  be  known  of  God,  is  manifested  in 
man,  (God  hath  showed  it  unto  them  as  in  Romans  chap,  i.)  it  is 
our  message  toyoa  and  all  people,  wherever  we  come  or  go,  to  direct 
all  to  the  spirit  of  truth  that  convinceth  of  sin,  as  aforesaid,  and 


326 

leads  into  all  tiutli.  And  this  is  the  word  nigh  even  iu  thy  heart 
and  thy  mouth,  Rom.  x.,  which  the  apostle  preached ;  and  that  eve- 
ry one  that  hath  an  ear,  might  hear  what  the  spirit  saith,  is  no  new 
doctrine,  *  tor  as  many  as  are  led  by  the  spirit  of  God,  they  are  the 
sons  of  God,'  Rom.  viii.  14.  Why  we  should  be  reviled  and  abused 
for  exhorting  people  that  have  believed  in  God,  and  in  Christ  Jesus, 
to  be  led  by  the  Holy  Spirit  of  God,  so  as  that  thereby  they  may  work 
out  their  own  salvation,  with  fear  and  trembling;  do  ye  judge:  and 
though  we  have  been  unchristianly  treated  by  you,  once  and  again, 
yet  we  do  suppose  you  know  us  not,  and  therefore  we  can  pray  and 
say  in  reality, '  Lord  forgive  them  ;  they  know  not  what  they  do  ;'  for 
all  that  have  persecuted  God's  people  in  every  age,  such  was  their 
blindness  and  hardness  of  heart,  that  they  knew  them  not,  as  they 
were  really  concerned  on  the  Lord's  account." — Journal,  pages  82 
to  84.     1701. 


JOHN  STODDART. 

John  Stoddart  in  his  preface  to  William  Edmundson's  Journal, 
has  these  remarks : — 

"The  visible  dispensations  of  God  to  men,  have  been  various,  as 
by  angels,  the  law  from  Mount  Sinai,  the  ministry  of  the  prophets, 
and  John  the  Baptist,  sent  in  the  spirit  and  power  of  Elias,  to  pre- 
pare the  way  of  the  Lord :  all  which  dispensations  had  a  glory  in 
them  for  their  time,  though  but  preparative  for  one  more  glorious,  yet 
to  be  revealed.  Then  in  the  fulness  of  time,  Christ  Jesus  the  Seed 
of  the  woman,  the  Messiah  and  Hope  of  Israel,  was  manifested  in 
the  flesh,  whose  day  many  prophets  and  righteous  men  desired  to 
see,  and  could  not,  only  by  faith,  at  a  distance,  by  reason  of  death. 

"  Now  was  salvation  brought  nigh,  the  kingdom  of  heaven  at  hand, 
and  the  glad  tidings  of  the  gospel  preached  to  the  seed  of  Abraham, 
the  glory  of  former  dispensations  began  to  wax  dim  to  such  as  beheld 
His  glory,  that  excelled,  even  the  glory  of  the  Only  Begotten  of  the 
Father,  full  of  grace  and  truth  ;  yet  many  of  the  Jews  could  not  see 
it  so,  nor  understand  his  voice,  preaching  the  kingdom  of  God  in 
parables,  and  uttering  things  that  had  been  kept  secret  from  the 
foundation  of  the  world;  or  believe  on  him,  concerning  whom,  Mo- 
ses in  the  law,  and  the  prophets  did  write ;  but  despised  and  rejected 
him,  although  the  mighty  works,  and  great  miracles  which  he  wrought 
among  them,  by  the  power  of  his  Father,  declared  him  to  be  the  Son 
of  God. 

"  Howbeit  the  most  glorious  gospel  day  was  not  yet  fully  revealed, 
at  least  with  respect  to  the  Gentiles,  whilst  our  Saviour  was  in  the 
prepared  body,  sent  only  to  the  house  of  Israel,  in  the  form  of  a 
servant,  to  fulfil  the  law  and  prophets,  and  things  that  were  written 
concerning  him ;  but  after  he  had  done  that  work  which  the  Father 


327 

had  given  him  to  do,  in  that  holy  body,  and  ftnished  the  same  by  the 
offering  up  of  himself  unto  God,  as  a  Lamb  without  spot,  a  propiti- 
ation for  the  sins  of  the  lohole  ivorld,  rose  again  frotn  the  dead,  ap' 
peared  to  confirm  his  disciples,  and  ascended  into  glory,  at  the  right 
hand  of  his  Father:  then  an  open  door  was  set  before  both  Jews  and 
Gentiles,  by  Jesus  Christ,  who  had  consecrated  a  new  and  living  way 
through  the  veil,  that  is  to  say,  his  flesh,  and  abolished  the  old  cove- 
nant, sacrifices,  ceremonies  and  hand  writing  of  ordinances,  taking 
it  out  of  the  way,  and  nailing  it  to  his  cross,  and  openly  triumphed 
over  principalities  and  powers. 

"  Now  the  old  covenant  was  to  pass  away,  and  the  new  covenant 
to  be  established,  and  the  priesthood  clianged  by  the  great  High 
Friestyivithoiit  sin,  and  higher  than  the  heavens,  made  not  after  the 
law  of  a  carnal  commandment,  but  by  the  power  of  an  endless  life  ; 
a  Priest  forever,  after  the  order  of  Melchisedec;  and  the  law  now  to 
go  forth  of  Zion,  from  the  great  Lawgiver,  and  written  in  the  heart, 
even  the  law  of  the  spirit  of  life  in  Christ  Jesus,  that  sets  free  from  the 
law  of  sin  and  death.  Now  was  the  Spirit  poured  forth  from  on  high 
in  a  more  plentiful  manner  upon  mankind,  than  in  former  dispensa- 
tions, and  eminently  on  believers;  whereby  many  were  qualified  and 
anointed  both  of  Jews  and  Gentiles,  as  priests  and  ministers  of  the 
Lord,  to  attend  at  his  holy  altar,  in  his  temple  not  made  with  hands, 
and  to  ofter  up  spiritual  sacrifices,  acceptable  to  God  by  Jysiis  Christ. 
And  the  holy  apostles  commissioned  and  endued  with  power  from  on 
high,  were  to  teach  all  nations,  baptizing  them  into  tl)e  name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  having  assurance 
from  Christ,  of  his  being  with  them  to  the  end  of  time.  And  by 
their  ministry,  and  otiiers  whom  the  Lord  sent  forth,  many  were 
converted  to  God  and  added  to  the  church,  both  of  Jews,  Greeks,  and 
other  nations,  being  all  baptized  by  one  Spirit  into  one  body,  or 
church,  which  was  glorious  in  that  day,  as  a  woman  clothed  with  the 
sun,  having  the  moon  under  her  feet,  and  upon  her  head  a  crown  of 
twelve  stars,  and  she  brought  forth  a  Man-child,  who  was  to  rule  ail 
nations,  but  he  was  caught  up  unto  Go<l,  and  to  his  Throne,  from" 
the  great  red  dragon,  that  sought  to  devour  him  as  soon  as  he  was 
born."— Page  4  to  7. 

"  And  now  the  Man-child,  the  Lord  from  heaven,  is  again  revealed 
in  many  of  his  saints,  who  by  the  breath  of  his  mouth,  and  brightness 
of  his  coming,  shall  destroy  the  man  of  sin,  tiiat  hath  wrought  with 
all  deceivableness  of  unrighteousness,  by  signs  and  lying  wonders  in 
them  that  perish.  And  the  true  church  is  returning  out  of  the  wil- 
derness leaning  on  her  beloved  ;  and  shall  again  appear  in  her  come- 
liness and  beauty,  as  a  bride  adorned  for  her  husband  :  to  her  light 
shall  the  Gentiles  come,  and  kings  to  the  brightness  of  her  rising,  for 
tl\e  glory  of  the  Lord  shall  arise  upon  hei-,  and  his  light  shine  therein 
forever.  Theg;lorious  prophecies  of  the  holy  prophets  and  servants 
of  the  Lord,  concerning  the  latter  days,  must  be  fulfilled.  The 
knowledge  of  the  Lord  shall  fill  the  earth  as  the  waters  cover  the 
sea.  The  abundance  of  the  sea,  or  multitudes  of  people  shall  be  con- 
verted to  Sion,  the  nations  shall  How  together  to  the  goodness  of  the 
Lord,  and  be  gathered  to  Jerusalem,  that  is  from  above,  to  worship 


328 

the  f^reat  king,  the  Lord  of  Hosts  upon  his  holy  mountain,  that  shall 
be  established  on  the  top  of  the  mountains,  and  exalted  above  the 
hills,  and  no  hurt  or  destruction  shall  be  there.  The  Lamb  shall  lead 
his  people,  and  feed  them  in  the  pastures  of  life,  and  bring  them  to 
living  fountains  of  water.  The  Heir  of  all  things  shall  inherit  his 
right  and  possess  the  gates  of  his  enemies,  who,  in  due  time,  shall  all 
be  put  under  his  feet.  He  shall  judge  araon»  the  nations  and  rebuke 
many  people.  They  shall  beat  their  swords  into  plough-shares,  and 
spears  into  pruning  hooks,  and  come  under  the  peaceable  govern- 
ment of  the  Lamb.  For  He  is  King  of  Kings,  and  Lord  of  Lords, 
and  of  the  increase  of  his  government  and  peace,  there  shall  be  no 
end.  And  blessed  be  the  Lord,  many  in  this  day  have  in  measure, 
witnessed  the  fulfilling  of  many  of  these  prophecies,  (as  they  relate 
to  particulars)  and  do  know  that  the  Son  of  God  is  come,  who  hatli 
given  them  an  understanding,  whereby  they  know  him  that  is  true, 
and  that  they  are  in  him  that  is  true,  even  JESUS  CHRIST  the 
true  God,  and  eternal  life,  in  whom  all  the  promises  of  God,  are 
and  shall  be  fulfilled  in  their  season." — Pages  10,  11.     1714. 


8AMUEL  FULLER, 

In  his  "  Serious  Reply,"  to  some  abusive  queries  proposed  to  the 
Society  of  Friends,  written  in  1728,  page  27,  says — 

"  We  believe  the  Holy  doctrines  of  the  Old  and  New  Testament, 
to  be  given  by  Divine  inspiration ;  and  therefore  of  Divine  autho- 
rity, and  preferable  to  all  other  writings  extant ;  though  we  cannot 
think  it  any  affront  or  undervaluing  of  those  heavenly  oracles,  that 
rare  gift,  to  prefer  the  mouth  and  giver  whence  they  came,  and 
which  alone  can  certainly  expound,  bless,  and  make  them  profita- 
ble to  those  great  and  good  ends,  which  the  Almighty,  in  his  mercy 
and  favour,  to  the  Christian  Church,  above  others,  has  been  gra- 
ciously pleased  to  vouchsafe  and  appoint  those  sacred  oracles. 

"  Forasmuch  as  the  penmen  of  the  Holy  Scriptures,  particular!}'  of 
the  New  Testament,  were  entrusted  to  transmit  to  posterity  the 
transactions,  with  relation  to  the  birth,  miracles,  sufferings,  resur- 
rection and  ascension  of  our  blessed  Lord,  with  the  precepts,  ex- 
hortations, and  gracious  sayings,  that  proceeded  from  his  mouth 
whilst  here  on  earth  ;  as  also  those  excellent  and  evangelical  truths, 
revealed  to  them  by  the  light  of  the  glorious  gospel,  which  they 
were  commissioned  to  preach  to  the  nations ;  in  these  respects,  and  as 
being  prime  ministers  in  God's  house,  and  persons  qualified  by  a 
much  greater  measure  of  the  same  divine  spirit,  to  be  the  first  wit- 
nesses and  dispensers  of  that  glorious  dispensation  ;  their  writings 
challenge,  and  justly  ought  to  have  the  first  and  chief  place,  as  a 
rule  of  faith  and  practice,   next  [to]  the  holy  spirit  by  which  they 


329 

were  inspired  :  and  which  leads  us  into  a  high  esteem  of  those  ex- 
cellent writings,  as  being  so  valuable  an  effect  of  so  great  a  cause. 

"  We  also  believe,  the  Holy  Scriptures  contain  a  clear  testimony  to 
all  the  essentials  of  the  Christian  faith;  that  they  are  the  only  fit  out- 
ward judge  of  controversy  among  Christians ;  that  whatever  doc- 
trine is  contrary  unto  their  testimony,  may  therefore  be  justly  rejected 
as  Jalse ;  and  that  whatsoever  any  do,  pretending  to  the  spirit:, 
which  is  contrary  to  the  Scriptures,  ought  to  be  accounted  a  delu- 
sion of  the  devil ;  Jor  ^tis  impossible,  that  the  spirit  of  God,  which 
we  believe  all  Christians  should  be  led  by,  should  contradict  itself, 
or  any  of  its  former  revelations  in  the  Holy  Scriptures :  hence  we  are 
far  from  equalling,  much  less  preferring,  our  suppositions,  speeches, 
pretences,  writings,  acts  or  facts,  to  the  sacred  writings,  that  we 
submit  all  to  them,  as  the  only  fit  outward  judge  of  controversy.'''^ 

On  page  82,  he  says,  "  We,  sincerely  believing  the  divine  inspi- 
ration and  authority  of  the  Holy  Scriptures,  cannot  deny  any  thing 
therein  recorded  concerning  our  Lord  and  Saviour  Jesus  Christ, 
his  blood,  ascension,  and  coming  again  to  judgment. 

"  We  do,  we  bless  God,  religiously  believe  and  confess  to  the 
glory  of  God  the  Father,  and  the  honour  of  his  dear  and  beloved 
Son ;  that  Jesus  Christ  took  our  nature  upon  him,  and  was  like 
us  in  all  things,  Sin  excepted  ;  being  wonderfully  conceived  by  the 
Holy  Ghost,  his  Divinity  and  Manhood  wonderfully  united,  for  in 
him  dwelt  the  fulness  of  the  Godhead  bodily  ;  he  was  born  of  the  Vir- 
gin Mary  at  Bethlehem,  about  1700  years  ago,  wrought  many  wonder- 
ful miracles  in  the  land  of  Judea,  lived  a  life  of  sanctityand  perfect 
obedience,  died  the  shameful  death  of  the  cross  under  Pontius  Pilate, 
the  Roman  Governor,  whereby  he  became  an  offering  of  atonement, 
propitiation  and  full  satisfaction  for  the  sins  of  all  \xi^x\,  on  condition 
of  faith  and  repentance  ;  was  buried  in  the  tomb  of  Joseph  of  Arima- 
thea,  rose  again  on  the  third  day,  and  afterwards  ascended  into  hea- 
ven, and  sits  on  the  right  hand  of  God,  our  Mediator,  and  great  In- 
tercessor, and  there  remains,  that  heavenly  Glorified  Man  ;  who 
will  descend  (in  like  manner  as  he  ascended)  to  be  judge  botli  of 
quick  and  dead,  just  and  unjust,  at  that  great,  general,  and  final 
day  of  judgment.  All  which  we  confirm  by  the  authority  of  the 
Holy  Evangelists. 

To  the  charge  tliat  the  Quakers  deny  any  locality  to  heaven  or 
hell,  and  that  therefore  they  must  in  eflect  deny  the  eternal  re- 
wards and  punishments  of  the  life  to  come,  he  says — 
?  "  No — were  that  our  faith,  I  would  deny  the  consequence  ;  but  wc 
deny  both  the  premises  and  the  consequences  aforenamed  :  for  we 
believe  that  heaven  is  both  a  place  and  state  of  inexpressible  and 
endless  joy  for  the  godly  ;  and  hell,  a  place  and  state  of  inexpres- 
sible and  endless  misery  for  the  wicked,  and  such  as  forget  God  ; 
an  earnest  of  each  may  be  witnessed  in  this  life,  but  the  fulness  in 
the  world  to  come." — Page  128. 

Among  other  authories  which  he  cites  in  proof  of  this  being  the 
belief  of  Friends,  are  the  following,  viz  : 

"  We  do  not  confine  all  our  expected  attainments  of  heaven  and 
glory,  to  within  us,  in  this  life,  but  the  wav  to  attain  more  thereof 

Tt 


330 

ill  that  which  is  to  come,  is  to  partake  ot  some  share  thereof  in 
Christ  Jesus,  even  in  this  life;  and  where  Christ  is  enjoyed,  there 
heaven  and  glory  is,  in  measure,  spiritually  enjoyed,  there  being 
inward  and  spiritual  heavens,  as  well  as  natural ;  here  we  enjoy 
heaven,  or  hell  but  in  part ;  hereafter,  in  the  fulness  of  endless  joy 
and  happiness,  or  woe  and  misery. — George  Whitehead's  Antidote, 
page  110. 

"  Question — What  is  hell  ?  Answer — A  place  and  state  of  mis- 
ery, where  the  worm  dieth  not,  and  the  fire  is  not  quenched,  Mark 
ix.  41." — S.  Hunt's  Instructions  for  cliildren. 

"  We  own,  the  one  Mediator  betwixt  God  and  man,  the  man 
Christ  Jesus,  who  maketh  intercession  for  man  in  heaven,  with- 
out us.''"' — ^John  Field's  True  Christ  Owned,  p.  22. 

"  In  full  assurance,  that  when  our  testimony  is  finished,  and  this 
mortal  life  ended,  we  shall  have  n  dwelling  place  in  that  kingdom  of 
Glory,  which  Christ  Jesus  hath  prepared  for  us,  and  purchased  by 
his  own  blood  ;  by  ivhom  we  only  expect  to  enjoy  the  same,  when 
we  shall  rest  from  our  labours  and  sufterings,  and  give  glory  to  our 
God  and  to  the  Lamb,  who  is  worthy  of  dominion  forever.  Amen.'* 
— Testimony  to  Authority,  in  1685. — [.S'ee  Fuller^ s  Beply,  p.  130, 
131. 

In  the  same  volume  we  find  the  following  confession  of  faith  on 
behalf  of  the  Society  of  Friends,  by  Thomas  Beaven,  viz  : 

"To  give  them  the  true  sense  of  that  people  (the  Quakers)  I  say, 
that  as  I,  so  they  believe  in  the  Father,  the  Son,  and  the  Holy 
Ghost,  Almighty,  All -seeing,  Omnipresent,  One  God,  the  creator  of 
all  things,  both  in  heaven  and  earth  :  that  the  Son,  in  the  fulness  of 
time,  came  down  from  heaven,  and  took  upon  him,  not  the  nature 
of  angels,  but  the  Seed  of  Abraham  ;  was  born  of  the  Virgin  Mary; 
suffered  under  Pontius  Pilate,  the  cruel  and  shameful  death  of  the 
cross,  to  be  a  propitiation  and  atonement  for  the  sins  of  the  whole 
world  ;  but  he  rose  again  the  third  day  from  the  dead,  and  ascended 
into  heaven,  and  is  the  Intercessor,  Advocate,  and  Mediator,  be- 
tween God  and  man  ;  the  King,  Priest,  and  Prophet  of  his  Church, 
the  only  Author  of  Salvation,  unto  all  that  obey  him,  true  God  and 
perfect  man. 

«'  That  the  Holy  Ghost  proceed eth  from  the  Father  and  the  Son, 
the  Lord  and  Giver  of  light  to  the  minds  and  consciences  of  men  ; 
the  sanctifier  of  the  heart ;  the  inward  comforter  of  good  men,  and 
condemner  of  evil  men,  the  safe  leader  into  all  necessary  truth  ; 
the  guide  sent  us  from  heaven  to  lead  us  thither.  That  God  hath  al- 
ways had  a  church  or  people  in  the  world,  consisting  of  believing 
and  obedient  souls,  according  to  the  best  light,  and  knowledge  re- 
ceived from  him,  of  whatsoever  nation  or  different  profession. 

"  That  all  the  members  of  Christs'  Church  are  baptized  by  him, 
with  the  Holy  Ghost  and  fire,  thereby  giving  them  a  new  heart  and 
putting  a  new  spirit  within  them,  by  which  they  are  born  again,  and 
become  new  creatures. 

"  That  these  have  communion  and  fellowship  together  in  the  eat- 
ing the  flesh  of  the  Son  of  Man,  and  drinking  his  blood  by  faith, 
in  receiving  and  partaking  of  the  bread  of  God,  that  comes  down 


331 

from  heaven,  and  wine  of  the  kingdom,  from  the  immediate  hand 
of  Christ,  the  minister  of  the  sanctuary  and  true  tabernacle  which 
the  Lord  hath  pitched,  and  not  man  ;  these  sup  with  Jesus,  and  he 
suppeth  with  them. 

"  That  God  hath  appointed  a  day  in  which  he  will  judge  the  world 
in  righteousness,  by  Jesus  Christ,  and  that  then  all  in  the  graves 
shall  hear  his  voice,  and  come  forth,  they  that  have  done  good  to 
the  resurrection  of  life,  and  they  that  have  done  evil  to  tiie  resur- 
rection of  damnation  ;  then  this  corruptible  shall  put  on  incorrup- 
tion,  this  mortal,  shall  put  on  immortality;  the  body  is  sown  a  na- 
tural body,  shall  be  raised  a  spiritual  body. 

"  That  there  is  an  eternal  rest  prepared  for  the  people  of  God, 
the  glorious  kingdom  and  inheritance  of  heaven,  the  joys  of  which 
infinitely  surpass  all  the  pleasure  of  this  world  ;  but  as  for  them 
that  live  and  die  unholy  and  impenitent,  the  wicked  and  all  them  that 
forget  God,  they  shall  be  turned  into  hell,  where  is  weeping  and 
gnashing  of  teeth,  with  torment  and  that  forever  and  ever. 

"  That  the  Holy  Scriptures  of  the  Old  and  New  Testament  are 
of  divine  authority,  because  holy  men  of  God  wrote  them  as  tliey 
were  moved  by  the  Holy  Ghost ;  wherefore  they  are  profitable  for 
doctrine,  for  reproof,  and  instruction  in  righteousness,  to  the  end 
the  man  of  God  may  be  thoroughly  furnished  unto  all  good  works, 
able  to  make  wise  to  salvation,  through  faith  in  Jesus  Christ,  and  that 
they  are  therefore  the  only  extei'nal  rule  of  faith  and  manners." — 
Pages  144,  145,  146. 


ALEXANDER  ARSCOTT, 

In  his  treatise  on  the  Efficacy  and  Internal  Evidence  of  the 
Christian  Religion,  says — 

"  Christianity  is  a  divine  institution  by  which  God  declares  him- 
self reconciled  to  mankind,  for  the  sake,  and  on  the  account  of,  his  be- 
loved Son,  the  Lord  Jesus  Christ,  and  what  HE  did  and  suffered 
for  theni ;  on  condition  of  repentance,  amendment  of  life,  and  per- 
severance in  a  state  of  holiness ;  for  which  end  he  also  offers  them 
the  help  of  his  grace,  and  good  Spirit,  which  is  sufficient  for  that 
end  :  all  which  taken  togetiier  may  be  called  salvation  ;  though  in 
a  proper  sense,  salvation  consists  in  the  last,  viz,,  in  that  help  which 
men  receive  from  the  grace  and  good  Spirit  of  God,  according  to 
the  words  of  the  Apostle,  Rom.  v.  10.  "  It"  when  we  were  enemies, 
we  were  reconciled  to  God  by  the  death  of  his  Son,  much  more,  be- 
ing reconciled,  we  shall  be  saved  by  his  life."     Again,  Ephes.  ii.  8. 


"  By  grace  are  ye  saved  through  faith  ;  and  that  not  of  yourselves, 
it  is  the  gift  of  God."  Tit.  iii.  5.  "  According  to  his  mercy  he  saved 
us,  by  the  washing  of  regeneration,    and  renewing  of  the  Holy 


Ghost."     Now  by  considering  this  distinction,  it  may  be  observed, 
that  the  christian  religion  so  far  as  concerns  the  great  and  good 


SS2 

ends  of  its  institution,  consists  of  two  parts  ;  first,  what  our  Lord 
Jesus  Christ  did  and  suffered  for  mankind  in  the  days  of  his  flesh 
without  them  ;  and  secondly  what  he  did,  and  continues  to  do  for 
them,  in  them  ;  or  in  other  words,  what  they  are  enabled  to  do  for 
themselves,  through  that  help  and  assistance  which  he  is  pleased  to 
afford  them.  The  first  includes  the  several  particulars  of  his  holy 
life  ;  the  good  works  which  he  wrought,  in  which,  he  is  our  exam- 
ple ;  the  miracles  which  he  did  for  the  confirmation  of  his  doctrine, 
and  divine  mission  ;  his  death,  by  which  through  the  appointmeyit 
of  God,  he  became  a  propitiatory  sacrifice  for  the  sins  of  mankind  ; 
his  resurrection,  by  which  he  was  fully  declared  to  be  the  Son  of 
God  with  power ;  all  which,  though  the  effects  of  them  are  lasting 
and  permanent,  yet  were  then  done,  once  for  all,  and  no  more  to  be 
repeated.  But  the  second,  namely,  what  Chiist  does  for  mankind, 
in  them,  or  what  they  are  enabled  to  do  for  themselves  through  his 
help,  in  order  to  repentance  and  conversion,  and  perseverance  in  a 
life  of  true  piety  and  holiness  ;  this  being  the  standing  experience 
of  believers  in  him,  throughout  all  generations,  remains  to  be  more 
particularly  considered  in  this  place,  being  that  whereby  all  the 
good  ends  of  religion  are  answered  to  mankind  :   the  first  of  these 

1  call,  the  external,  historical  part  of  Christianity,  the  last,  the  in- 
ternal, experimental  part.  And  though  I  consider  them  for  dis- 
tinction sake,  as  two  parts,  yet,  as  they  have  a  near  relation  and 
dependance,  one  upon  the  other,  they  are  not  to  be  divided,  in  the 
influence  they  have  on  man's  salvation,  the  one,  being  the  effect  or 
consequence  of  the  other  :  according  to  these  scriptures.  Tit.  ii.  14. 
"  He  gave  himself  for  us,  that  he  might  redeem  us  from  all  iniquity, 
and  purify  unto  himself  a  peculiar  people,  zealous  of  good  works." 

2  Corinth,  v.  15.  "  He  died  for  all,  that  they  which  live  should  not 
henceforth  live  unto  themselves,  but  unto  him  that  died  for  them 
and  rose  again."  So  that  all  the  blessings  of  the  gospel,  which  are 
comprehended  in  these  particulars,  remission  of  sins  that  are  past, 
redemption  from  the  power  of  sin,  being  purified,  sanctified  and 
justified,  all  are  conveyed  to  us  by  Jesus  Christ,  and  are  the  effects 
and  consequence  of  what  he  did  and  suffered  in  his  own  person 
without  us,  but  yet  wrought  in  us,  by  his  good  spirit;  which  I 
mention  once  for  all,  that  when  I  speak  of  these  experiences,  it 
may  be  so  understood." — New  edit.  p.  7,  8, 9. 


BENJAMIN  HOLME. 

From  a  piece  entitled  a  "  Serious  Call,  &c."  we  extract  the  fol- 
lowing : — 

"  1.  Concerning  the  universality  of  God's  Love  in  sending  his 
Son  to  die  for  all  men. 

"  We  freely  own  that  it  is  the  duty  of  the  children  of  men  to  be- 
lieve in  Christ,  as  he  did  outwardly  appear  ;  and  we  hold  it  to  be 


333 

absolutely  needful,  that  they  believe  his  death  and  sufferings,  and 
what  he  has  done  for  them,  without  them,  where  it  has  pleased  God 
to  afford  them  the  benefit  of  the  Holy  Scriptures  that  declare  there- 
of:  yet  we  believe  this  outward  knowledge  is  not  so  absolutely  es- 
sential to  salvation  but  t!iat  men  may  be  saved  by  the  Lord  Jesus 
Christ  that  suffered  upon  the  cross  for  them,  if  they  are  subject  to 
his  Spirit  in  their  hearts,  although  their  lots  may  be  cast  in  those 
remote  parts  of  the  world,  where  they  are  without  the  benefit  of 
the  Holy  Scriptures,  and  may  know  nothing  of  the  coming  of  Christ 
in  the  flesh  ;  for  the  apostle  Paul  in  the  fifth  of  the  Romans  saith. 
As  by  the  offence  of  one,  judgment  came  upon  all  men  to  condem- 
nation, even  so  by  the  righteousness  of  one,  the  free  gift  came  upon 
all  men  to  justification  of  life  ;  for  as  all  men  partake  of  the  fruit  of 
Adam's  fall,  by  reason  of  that  evil  seed,  which  through  him  is  com- 
municated unto  them,  which  inclines  them  unto  evil,  although  ma- 
ny thousands  of  them  never  heard  of  the  fall  of  Adam,  nor  of  his 
eating  of  the  forbidden  fruit :  So  we  believe  many  may,  and  do  re- 
ceive benefit  by  the  Lord  Jesus  Christ,  as  they  take  heed  to  that  di- 
vine light  and  grace,  which  is  communicated  to  mankind  univer- 
sally, through  him,  although  they  may  know  nothing  of  his  coming 
in  the  flesh.  Now  though  we  hold  it  absolutely  needful,  that  men 
believe  in  the  death  and  sufferings  of  Christ,  where  they  have  the 
benefit  of  the  Holy  Scriptures  that  declare  thereof,  as  is  before  ob- 
served ;  yet  all  this  knowledge  will  not  entitle  to  a  part  in  the  king- 
dom of  God,  unless  they  know  him  that  died  for  them,  to  save  them 
out  of  those  things  that  unfit  them  for  that  Holy  Kingdom,  into 
which  nothing  that  is  unclean  can  enter. 

"  But  because  we  bear  testimony  to  the  inward  appearance  of  the 
Lord  Jesus  Christ,  by  his  light  and  spirit  in  men's  hearts,  some 
have  been  so  unkind  and  unjust,  that  they  have  not  stuck  to  say, 
that  we  denied  the  Lord  Jesus  Christ,  that  suffered  without  the 
gates  of  Jerusalem  for  us;  which  is  a  very  great  abuse  upon  us,  for 
we  firmly  believe  in  him  that  was  born  of  the  Virgin  Mary,  that  suf- 
fered upon  the  cross  for  the  redemption  of  mankind  universally,  and 
we  are  so  far  from  denying  him  that  died  for  us,  and  rose  again,  and 
ascended  into  heaven,  and  is  come  again  by  his  Spirit  into  our 
hearts,  that  ive  hold  forth  his  death  and  sufferings  in  afar  more  ex- 
tensive manner  thanmany  others  do ;  for  a  great  many  will  have  it, 
that  Christ  only  died  for  the  believers,  and  a  part  of  mankind  ;  but  we 
believe,  according  to  the  scripture  that  he  tasted  death  for  every 
man :  But  we  see  Jesus,  who  was  made  a  little  lower  tlian  the  an- 
gels, for  the  suffering  of  death,  crowned  with  glory  and  honour,  that 
he  by  the  grace  of  God  should  taste  death  for  every  man.  My  little 
children,  these  things  write  I  unto  you,  that  ye  sin  not ;  and  if  any 
man  sin  we  have  an  Advocate  with  the  Fatlier,  Jesus  Christ  the 
righteous  ;  and  he  is  the  propitiation  for  our  sins,  and  not  for  ours  on- 
ly, but  also  for  the  sins  of  the  whole  world.  Here  is  the  wonderful 
love  of  God  set  forth  to  mankind  universally  ;  Therefore,  as  by  the 
offence  of  one,  judgment  came  upon  all  to  condemnation  ;  even  so 
by  the  righteousness  of  one,  the  free  gift  came  upon  all  men  to  jus- 
tification of  life.    So  that  the  plaster  is  as  broad  as  the  sore.  Now 


334 

although  we  believe  that  Christ  has  by  his  offering  up  of  himself 
once  for  all,  cleared  the  score,  so  far  upon  the  account  of  infanta 
and  mankind  in  general,  that  no  man  will  perish  because  of  the  sin 
of  Adam;  yet  we  do  not  believe  that  the  death  and  sufferings  of 
Christ  without  the  gates  of  Jerusalem,  will  render  men  justified,  and 
acceptable  in  the  sight  of  God,  except  they  know  him  that  died  for 
them,  to  redeem  them  out  of  actual  sinning,  and  from  those  things 
that  unfit  thera  for  the  kingdom  of  God  :  Know  ye  not  saith  the 
apostle,  that  the  unrighteous  shall  not  inherit  the  kingdom  of  God  ? 
be  not  deceived  ;  neither  fornicators,  nor  idolaters,  nor  adulterers, 
nor  effeminate,  nor  abusers  of  themselves  with  mankind,  nor  thieves, 
nor  covetous,  nor  drunkards,  nor  revilers,  nor  extortioners,  shall  in- 
herit the  kingdom  of  God  ;  and  such  were  some  of  you,  but  ye  arc 
washed,  but  ye  are  sanctified,  but  ye  are  justified  in  the  name  of  the 
Lord  Jesus  Christ,  and  by  the  Spirit  of  our  God.  Here  the  apostle 
has  clearly  set  forth  how  men  are  justified.  Now  this  is  what  we 
are  concerned  for,  that  all  people  may  come  to  know  the  Lord  to 
work  a  change  in  their  hearts,  and  wash  them  by  his  Spirit ;  He 
saved  us  by  the  washing  or  regeneration,  and  the  renewing  of  the 
Holy  Ghost,  which  he  shed  on  us  abundantly,  through  Jesus  Christ 
our  Saviour.  Now  here  is  salvation  and  justification  by  Christ  up- 
on a  true  and  right  foundation  .  And  she  shall  bring  forth  a  Son,  and 
thou  shalt  call  his  name  Jesus,  for  he  shall  save  his  people  from  their 
sins.  Mark,  that  salvation  from  sin,  is  the  way  for  men  to  be  sav- 
ed by  Christ,  from  the  wrath  to  come  ;  for  we  read  that  tribulation 
and  anguish  will  be  upon  every  soul  of  man  that  doeth  evil,  of  the  Jew 
first,  and  also  of  the  Gentile.  There  is  therefore  now  no  condemnation 
to  them  which  are  in  Christ  Jesus,  who  walk  not  after  the  flesh,  but 
after  the  spirit.  As  men  come  to  witness  a  being  washed  and  sanc- 
tified, and  brought  into  Christ,  and  know  their  abiding  to  be  in  him, 
they  are  redeemed  out  of  those  things  that  bring  condemnation." — 
Works,  pages  96,  97,  98,  99. 

Concerning  the  Holy  Scriptures  : — 

"  Although  some  have  misrepresented  us,  as  though  we  underva- 
lued or  disesteemed  the  Holy  Scriptures  of  the  Old  and  New  Tes- 
tament ;  yet  we  do  bless  the  Lord,  and  have  great  cause  so  to  do, 
that  the  excellent  counsel  therein  contained,  which  proceeded  from 
the  Spirit  of  God,  is  preserved  upon  record  to  this  day ;  and  it  is  a 
great  favour  that  we  live  under  a  government,  where  we  have  the 
liberty  to  read  them,  this  being  a  privilege  that  many  called  chris- 
tians are  deprived  of,  in  some  other  countries ;  and  I  wish  that  all 
would  be  frequent  in  reading  of  them  :  The  apostle  Paul  com- 
mended Timothy,  in  that  from  a  child  he  had  known  the  Holy 
Scriptures,  which,  saith  he,  are  able  to  make  thee  wise  unto  salva- 
tion, through  faith,  which  is  in  Christ  Jesus.  All  scripture  given  by 
inspiration  of  God,  is  profitable  for  doctrine,  for  reproof,  for  correc- 
tion, for  instruction  in  righteousness,  that  the  man  of  God  niay  be 
perfect,  thoroughly  furnished  unto  all  good  works.  Search  the 
scriptures,  saith  Christ,  for  in  them  ye  think  ye  have  eternal  life, 
and  they  are  they  which  testify  of  me,  and  ye  will  not  come  to  me 
that  ye  might  have  life.  They  are  greatly  to  be  valued,  in  that  they 


335 

testify  of  Christ,  in  whom  there  is  power  to  givQ  men  victory  over 
their  corruptions  and  passions,  and  enable  them  to  do  the  will  of 
God  ;  we  read  that  Christ  came  unto  his  own,  and  his  own  receiv- 
ed him  not ;  but  as  many  as  received  him,  to  them  gave  he  power  to 
become  the  Sons  of  God.  Tliey  that  receive  Christ  by  his  Spirit 
into  their  hearts,  they  receive  power  ;  for  Christ's  Spirit  is  a  chris- 
tian's strength  :  1  can  do  all  things,  saith  the  apostle,  through  Christ, 
which  strengthens  me.  We  read,  that  no  prophecy  of  the  scrip- 
tures is  of  any  private  interpretation  :  for  the  prophecy  came  not  in 
old  time  by  the  will  of  man,  but  holy  men  of  God,  spake  as  they 
were  moved  by  the  Holy  Ghost. 

"  Now  we  say,  the  most  true  interpreter  of  the  Holy  Scripture 
is  the  Holy  Ghost,  or  Spirit,  from  which  they  did  proceed.  We 
read,  that  the  natural  man  receives  not  the  things  of  the  Spirit  of 
God,  neither  can  he  know  them,  saith  the  text,  and  there  is  a  strong 
reason  laid  down  for  it,  because  they  are  spiritually  discerned  ; 
they  are  beyond  his  reach  and  comprehension  ;  For  what  man 
knoweth  the  things  of  a  man,  save  the  spirit  of  a  man  which  is  in 
him  ;  even  so  the  things  of  God  knoweth  no  man,  but  the  Spirit  of 
God.  This  is  the  key  which  opens  the  mysteries  of  the  kingdom 
of  God  to  men  ;  I  take  this  to  be  the  great  reason  why  there  are 
such  great  mistakes  about  religion,  and  why  many  put  such  gross 
constructions  upon  many  parts  of  the  Holy  Scriptures,  as  they  do, 
because  they  do  not  come  to  that  divine  Spirit  which  gives  a  right 
and  true  understanding;  as  Elihu  said,  There  is  a  spirit  in  man, 
and  the  inspiration  of  the  Almighty  giveth  them  understanding. 
Till  men  come  to  the  Holy  Spirit  of  God  in  themselves,  they  can 
neither  know  God,  nor  the  things  of  God  ;  for  we  read,  that  no  man 
knoweth  the  Father,  save  the  Son,  and  he  to  whomsoever  the  Son 
will  reveal  him.  Now  if  revelation  was  ceased  as  some  do  image  it 
is,  what  a  sad  condition  would  mankind  be  in?  For  we  read,  the 
world  by  wisdom  knows  not  God  ;  there  is  no  knowledge  of  God, 
but  by  the  revelation  of  his  Son  ;  and  it  is  as  men  come  to  have  an 
inward  knowledge  of  God,  that  they  come  to  have  a  right  under- 
standing of  the  Holy  Scriptures,  Avhich  proceeded  from  the  good 
Spirit  of  God,  wherefore  we  highly  value  them  ;  though  it  is  to  be 
feared  some  called  christians  do  disbelieve  many  of  the  great  truths 
therein  contained  ;  for  i  believe  that  a  man,  through  okten 

REBELLING  AGAINST  THE  HoLY  SpiRIT  OF  GoD  IN  HIMSELF,  MAY 
ARRIVE  AT  SUCH  A  DEGREE  OF  WICKEDNESS  THAT  HE  MAY  RE- 
JECT   THE    SCRIPTURES,    AND    COUNT    THEM    BUT    FABLES  ;     and   may 

be  so  far  from  owning  of  any  thing  of  God  in  man,  as  to  deny  the 
Lord  that  bought  him,  and  according  to  Psalm  xiv.  1.  he  may  say 
in  his  heart,  there  is  no  God.  It  is  the  work  of  the  enemy  of  all 
righteousness,  to  persuade  men  that  there  is  no  God,  and  that  the 
Scriptures  are  but  a  fiction,  and  that  men  are  not  accountable  for 
their  words  or  actions,  and  that  there  are  no  future  rewards  and 
punishments ;  that  they  might  walk  at  large  and  take  their  full 
swing  in  wickedness. — It  is  greatly  to  be  desired,  if  there  be  any 
such  now  living,  whose  day  of  mercy  is  not  wholly  over,  that  have 
arrivpd  to  such  a  degree  of  hardness  and  wickednoss  a«j  this  i'*.  that 


336 

they  may  be  brought  to  a  sense  of  their  iniquity  and  error,  and  be 
so  trulv  humbled  in  soul  because  thereof,  that  if  possible  they  might 
find  m'ercy  at  the  Lord's  hand.  THE  BETTER  CHRISTIAN 
THAT  ANY  MAN  IS,  THE  MORE  TRUE  AND  REAL  VA- 
LUE HE  HAS  FOR  THE  HOLY  SCRIPTURES."— Works, 
pages  105,  106,  107. 


Extracts  from  a  volume  containing  Sermons  preached  by  the  early 

Quakers. 

WILLIAM  DEWSBURY. 

"  Away  with  all  your  own  wills,  and  your  pride  and  haughtiness, 
and  your  hypocrisy  and  deceit,  and  all  dependency  upon  any  quali- 
fication of  your  own  ;  you  must  come  to  have  your  life  separated  from 
you,  else  you  will  all  perish.  Those  that  will  die  with  Christ,  and 
be  willing  to  die  for  him,  to  them  he  is  revealed  as  a  Saviour.  He 
ivas  before  us  in  the  days  of  his  flesh ,  and  complied  with  his  Father's 
will.  He  was  nailed  to  the  cross.  The  Son  of  God,  when  he  was 
come  to  the  depth  of  his  sufferings,  what  was  his  cry?  My  God,  my 
God,  why  hast  thou  forsaken  me !  This  was  for  thy  sake,  and  my 
sake,  and  every  man  and  woman's  sake,  that  do  believe  in  him.  He 
drank  the  cup  which  his  Father  gave  him  to  drink:  if  it  was  done 
thus  unto  the  green  tree,  what  shall  be  done  unto  the  dry?  He  went 
before  us,  and  when  he  cometh  again,  he  will  take  us  to  himself,  and 
take  us  from  the  filth  of  sin,  that  we  may  be  made  new  creatures." 
Pages  9,  10.  1688. 

From  his  prayer  after  sermon :  "  We  desire  to  give  thee  honour 
and  renown,  and  praise  and  thanksgiving,  for  thy  renewed  mercies 
and  spiritual  blessings  in  Christ  Jesus^for  whom  we  bless  thee,  and 
in  whom  we  desire  to  be  found,  not  having  our  oivn  righteousness. 
To  HIM,  with  Thyself,  and  thy  holy,  Eternal  Spirit,  be  glory  for- 
ever. Amen." — Page  18. 


RICHARD  ASHBY, 

In  his  prajer  after  sermon :  "  Lord,  thou  hast  revealed  thy  glo- 
rious arm  and  power,  to  thy  people,  in  their  many  travails,  exercises 
and  afflictions,  that  have  come  upon  them  for  the  trial  of  their  faith, 
and  the  exercise  of  their  patience  and  humility,  and  other  graces. 
Let  our  patience  have  its  perfect  work,  and  let  the  trial  of  our  faith 
be  found  unto  praise,  honour  and  glory,  at  the  appearance  of  Jesus 


•337 

Christ ;  and  let  our  humility  lay  us  low  before  thee,  that  being  hum- 
bled under  thy  mighty  hand,  we  may  be  exalted  in  due  time, /or  the 
sake  of  Jesus  Christy  whom  thou  hast  exalted  at  thine  own  right  hand 
to  be  a  Prince  and  a  Saviour^  to  give  repentance  to  us,  and  remis- 
sion of  sins." — Page  49. 

Again  on  page  50  :  "  Now,  Lord,  for  all  thy  mercies  and  benefits, 
and  blessings  renewed  to  us  from  day  to  day,  and  from  one  season  to 
another,  we  desire  to  offer  up  to  Thee,  a  pure  and  living  sacrifice  of 
praise,  and  love,  and  thanksgiving;  for  thou  alone  art  worthy,  who 
art  God  over  all ;  who,  with  thy  blessed  Son  and  Eternal  Spirit^ 
livest  and  reignest  forever,  and  ever,  One  God,  world  without  end. 
Amen."    1693. 


WILLIAM  BINGLEY. 

"  How,  and  by  what  means,  must  sin  be  done  away  ?  God,  ever- 
lasting, in  his  infinite  love,  hath  ordained  a  way,  because  he  would 
not  have  man  to  perish  and  remain  in  a  state  incapable  of  answering 
the  end  which  God  ordained  him  to.  And  what  is  that  way  ?  The 
Lord  Jesus  Christ.  God  hath  sent  him  into  the  world  in  a  two-fold 
manner. 

First,  He  sent  him  into  the  world  in  a  holy  body,  which  he  had 
prepared  for  him,  as  it  is  written  :  '  Lo,  it  is  written  in  the  volume  of 
the  book,  I  come.'  What  for?  'To  do  thy  will,  Oh,  God!'  What 
is  God's  will?  and  what  is  the  reason  of  Christ's  coming  into  the 
world  ?  That  he  might  die  for  every  vian,  and  be  a  sacrifice  for  sin, 
and  redeem  man  to  God ;  this  was  the  work  that  God  gave  him  to  do, 
in  that  appearance. 

"  Secondly,  There  is  another  coming  of  Christ,  a  coming  in  the 
spirit,  for  the  first  opened  a  door  for  lost  man,  that  shut  himself  out, 
and  by  his  sin  put  a  bar  to  his  drawing  near  to  God.  The  first  com- 
inz  of  Christ,  1  say,  opened  a  door,  for  he  became  a  sacrifice  and  an 
offering,  and  atonement  for  mankind,  and  thereby  opened  a  new  and 
living  way  for  man's  coming  to  God.  And  his  second  coming  is 
without  sin  to  salvation;  and  to  bring  all  mankind  that  believe  and 
obey  him,  into  this  way  or  door,  and  to  have  an  entrance  into  this 
new  and  living  vvay,  which  he  has  opened  ;  and  thereby  to  have  the 
benefit  of  that  one  offering  and  sacrifice  which  he  hath  made  for  sin- 
ners, and  God  hath  revealed  and  made  tliis  known,  to  the  sons  and 
daughters  of  men." 

"  Blessed  be  the  name  of  God  !  that  Christ  is  come  in  the  spirit; 
that  he  hath  sent  his  spirit  into  our  hearts  ;  that  he  hath  given  us  a 
measure  of  his  spirit  to  profit  withal.  The  Son  of  God  is  come  to 
wash  and  purge  men  from  their  sins,  and  to  destroy  the  works  of  the 
devil,  and  to  waste  and  consume  that  nature,  that  hath  separated 
man  from  God,  and  the  root  and  ground  of  that,  which  hath  hindered 
our  approaching  near  to  God.    Christ  is  come  to  finish  transgression, 

IJu 


338 

and  to  make  an  end  of  sin,  to  take  it  awaj,and  to  bring  in  everlast- 
ing righteousness." — Page  54,  55.  1693.    . 


SAMUEL  WALDENFIELD. 

"And  what  if  I  should  say,  comparatively,  there  is  a  veil  over  the 
hearts  of  many  that  are  called  Christians,  that  hinders  them  from 
seeing  the  beauty  and  excellency  of  Christ.  They  do  not  know  the 
power  of  Christ,  nor  the  government  of  his  spirit  in  their  hearts  ; 
for  people  may  profess  Christianity  as  long  as  they  will,  if  they  do 
not  know  Christ  to  govern  them,  they  are  not  true  Chrii«tians.  For 
one  of  the  prophets  among  the  Jews,  could  prophecy  and  forefel  of 
him  ;  let  us  consider  it  and  find  out  a  right  and  true  interpretation  of 
it,  and  apply  it  unto  our  own  souls.  Isa.  is.  6.  For  unto  us  a  child  is 
born,  unto  us  a  son  is  given;  and  the  government  shall  be  upon  his 
shoulder;  and  his  name  shall  be  called  Wonderful,  Counsellor,  the 
Mighty  God,  the  Everlasting  Father,  the  Prince  of  Peace.  Of  the  in- 
crease of  his  government  and  peace,  there  shall  be  no  end,  the  gov- 
vernment  shall  be  upon  his  shoulder.  All  these  appellations  and  ti- 
tles are  ascribed  to  Christ  Jesus.  He  hath  the  government  upon 
him,  to  lead  and  guide  them  in  the  way  wherein  they  should  go. 

"  Government  is  an  extensive  word  ;  it  imports  government,  and 
authority,  and  rule.  This  is  applicable  to  Christ,  and  teacheth  that 
dignity  which  was  conferred  upon  Christ,  and  was  really  due  to  him. 
No  man  can  parallel  it,  by  any  expression  ;  there  is  reason  in  it, 
there  is  justice  in  if,  there  is  right  and  equity  in  it.  Christ  hath 
right  to  reign  and  rule  forever.  I  do  not  speak  of  outward  govern- 
ment, but  of  the  goveinment  of  Christ  in  the  souls  of  men  ;  and 
here  the  devil  was  the  first  usurper.  He  usurped  authority  in  the 
hearts  of  the  children  of  men;  and  Christ  was  forsaken  and  desert- 
ed :  people  went  from  him  :  for  Christ  was  in  the  beginning  of  the 
world,  the  world  was  made  by  him.  Christ's  divinity  was  from  eter- 
nity. He  was  before  Abraham  was.  The  world  was  made  by  him  ; 
and  when  he  was  in  it,  the  world  did  not  know  him ;  and  when  he 
came  into  the  world,  many  were  not  willing  that  he  should  reign 
over  them :  said  the  Jews,  we  will  not  have  this  man  to  reign  over 
us."~Pages  78,  79. 

*•  I  would  speak  a  little  of  the  government  of  Christ,  with  some 
evidence  and  demonstration,  and  in  a  twofold  manner,  that  you  might 
more  easily  distinguish.  There  are  some  Christians  that  expect  that 
Christ  shall  come,  and  reign  on  the  earth,  and  then  fhey  hope  to  be 
under  his  government ;  but  it  may  be,  they  are  not  so  careful  to  mind 
the  present  time,  and  to  know  his  reign  and  government  now.  There 
are  another  sort  of  people,  whom  God,  in  his  infinite  mercy  hath 
reached  to  their  consciences,  and  convinced  them  that  Christ  hath  a 
right  to  reign  now.     He  had  a  right  to  reign  from  the  beginning;  he 


339 

always  had  a  right,  never  forfeited  it,  never  was  deprived  of  it.   He 
hath  a  twofold  right  to  reign  over  the  sons  and  daughters  of  men. 

*'  The  first  is,  by  the  right  of  creation.  He  created  us.  None  deny, 
I  hope,  that  the  world  was  created  by  Christ;  therefore  he  hath  a 
right  to  govern  in  it.  This  is  an  undeniable  argument ;  no  man  can 
gainsay  it,  that  there  is  a  right  and  justice  belongs  to  him,  to  rule 
and  govern  that  which  he  hath  made  ;  therefore  it  is  the  most  un- 
grateful and  unnatural  thing  for  men  to  oppose  the  reign  and  goverh- 
ment  of  Christ. 

"  Secondly. — Christ  hath  a  right  to  reign  over  the  sons  and  daugh- 
ters of  men,  on  the  account  of  /lis  purchase.  He  did  only  create 
them,  but  he  did  also  purchase  them,  at  the  dearest  rate,  with  the 
price  of  his  own  precious  blood!  We  were  not  redeemed  with  cor- 
ruptible things,  as  silver  and  gold,  or  house,  land,  or  earthly  treasure ; 
but  with  the  precious  blood  0/  Christ  as  of  a  Lamb  without  blemish 
and  without  spot.  He  gave  himself  to  be  a  ransom  for  mankind.  He 
tasted  death  for  every  vian.  One  would  think  that  every  moutli 
should  be  stopped  ;  so  there  is  a  twofold  right,  that  Christ  our  re- 
deemer liatb,  to  reign  over  us,  yet  many  will  not  not  let  him  reign, 
nor  let  him  exercise  his  dominion.  What  do  you  think  of  these  ? 
What  will  become  of  them  ?"— pages  81,  82.     i693. 


JOHN  BUTCHER, 

After  speaking  of  the  inward  and  spiritual  appearance  of  Jesus 
Christ  in  the  soul,  he  says: 

"  Friends,  I  would  not  be  mistaken.  I  do  not  preach  Christ  as  the 
Light  of  the  world,  in  opposition  to  his  outward  appearance,  and  be- 
ing manifested  in  the  flesh  in  that  prepared  body,  wherein  he  did  his 
Father's  will  when  he  was  on  earth.  Jll  true  christians  do  esteem, 
and  reverence  Christ's  appearance  in  the  body,  wherein  he  suffered 
death,  and  became  a  sacrifice  for  our  sins,  as  the  Apostle  saith, 
Eph.  V.  2.  Christ  hath  loved  u<,  and  hath  given  himself  for  us,  an 
offering  and  a  sacrifice  to  God  for  a  sweet  smelling  savour." 

'•  If  I  esteem  the  appearance  of  Christ  in  my  own  heart,l  shall  be 
so  far  from  having  a  light  esteem  of  his  bodily  appearance,  and  of 
his  being  manifest  in  the  flesh,  that  I  shall  admire  and  reverencethe 
great  mystery  of  godliness  ;  and  bless  God  for  the  record  given 
thereof  in  the  Holy  Scriptures,  which  the  light  of  Christ  is  a  key  to 
open  ;  even  the  great  mysteiies  of  the  kingdom,  which  men  by  their 
parts  and  acquirements,  cannot  attain  to.  For  God  hath  not  made 
known  these  great  things  to  the  wise  and  prudent,  as  we  may  gather 
from  Christ's  own  prayer,  Matt.  xi.  25.  '  I  thank  thee  oh  Father! 
liord  of  Heaven  and  earth,  because  those  hast  hid  these  things  from 
the  wise  and  prudent,  and  hast  revealed  them  unto  babes,  even  so, 
Father,  for  so  it  seemed  good  in  thy  sight.'" — pages  102,  103.  1693. 


340 


JOHN  BOWATER. 

"  I  do  not  question  but  here  are  many  tender-hearted  ones,  that 
have  tender  desires  and  breathings  of  soul  after  God  ;  that  desire  to 
know  peace  with  God  and  reconciliation  with  their  Maker.  Now  my 
friends,  there  is  not  another  Mediator,  besides  Jesus  Christ.  He  is 
the  alone  Mediator  and  Redeemer,  it  \s  he  that  gave  himself  a  ran- 
som for  us;  it  is  he  that  reconciles  man  to  God ;  and  we  must  be 
found  in  him,  if  we  will  come  to  have  acceptance  with  God:  So  let 
every  one  of  you  consider  with  yourselves,  how  far  you  are  broken 
off"  from  your  evil  ways.  We  are  all,  by  nature,  children  of  wrath  ; 
consider  how  far  you  are  broken  off"  from  the  wild  olive  tree,  from 
that  which  is  corrupt  by  nature,  and  whether  you  be  grafted  into 
Christ.  If  thou  art  grafted  into  him,  thou  receivest  strength  and 
nourishment  and  ability  from  him;  and  for  this  end  we  have  waited, 
after  we  have  believed  ;  we  have  waited  for  power." — page  1 14. 
1693. 


FRANCIS  CAMFIELD. 

"  You  have  often  heard  by  the  servants  of  the  Lord,  that  have  gi- 
ven testimony  to  Jesus,  the  only  and  alone  Saviour.  You  have  often 
heard  the  report,  and  the  report  is  true,  that  there  is  no  name 
nnder  Heai'en,  by  which  any  man  can  be  saved,  but  the  name  of  Je- 
sus. And  you  have  oftentimes  read  also  in  the  Holy  Scripture,  of 
this  Jesus,  the  only  and  alone  Saviour.  All  the  holy  prophets  gave 
testimony  that  he  should  come;  and  when  he  was  come,  all  the  ho- 
ly apostles  and  ministers  of  our  Lord  and  Saviour  Jesus  Christ,  gave 
testimony  that  he  was  come,  and  they  were  made  able  ministers  of 
the  New  Testament ;  and  their  great  business  was,  as  instruments 
in  the  hands  of  the  great  God,  to  turn  men  from  darkness  to  light, 
and  from  the  power  of  satan  to  the  power  of  God  ;  that  they  may 
receive  forgiveness  of  sins,  and  an  inheritance  among  them  that  are 
sanctified.  You  know  the  scripture  speaks  plentifully  after  this 
manner." — page  135.     1693. 

In  his  prayer,  after  sermon — "  Father  of  Life  !  preserve  all  thine 
that  have  waited  on  thee.  Thou  art  a  God  that  changest  not;  there- 
fore we  are  not  consumed.  Glory,  honour,  and  praise,  be  rendered 
to  Thee,  for  all  thy  love  and  favour,  blessings  and  benefits,  vouch- 
safed to  us,  and  for  all  the  opportunities  which  we  have  had  for  our 
souls.  Break  and  soften  the  hearts  of  all  thy  children  ;  and  kindle 
in  their  souls,  a  sacrifice  of  praise  and  thanksgiving — that  we  may 


341 


say,  it  is  the  Lord's  doing,  and  it  is  marvellous  in  our  eyes — that  we 
may  rejoice  and  triumph  in  thy  great  salvation  through  Jesus  Christ, 
mho  alone  is  ivorthy^  and  God  over  all  blessed  forever  and  ever. 
Amen." — page  142. 


JOHN  VAUGHTON. 

"  Friends,  our  justification  is,  indeed,  in  and  through  and  by  the 
Lord  Jesus  Christ;  for  his  sake,  not  our  own.  Any  thing  that  we 
have  done  or  can  do,  will  not  have  a  tendency  to  make  our  peace 
with  God,  seeing  that  we  can  do  nothing  ourselves  tliat  is  acceptable 
and  well  pleasing  to  God.  Therefore  we  cannot  in  the  least,  as  hath 
been  unjustly  charged  upon  us,  disesteem,  or  put  a  light  esteem  on 
what  the  Lord  Jesus  Christ  hath  done  for  us,  in  his  oivn  person 
without  us,  nor  upon  what,  by  his  own  power  and  spirit,  he  hath 
wrought  in  our  hearts.  But  we  believe  in  the  Lord  Jesus  Christ, 
both  as  to  his  outward  appearance,  as  he  was  God  manifest  in  the 
flesh,  and  also  in  his  imvard  and  spiritual  appearance  in  our  souls.    • 

"  We  believe  in  him  that  hath  appeared  by  his  light,  and  grace, 
and  truth,  in  our  hearts;  and  we  know  the  effectual  working  and 
operation  of  the  Divine  Power  to  sanctify,  and  cleanse,  and  purify 
our  souls.  And  thereby  we  come  to  have  a  real  sense  of  the  benefit 
and  advantage  that  the  souls  of  the  children  of  men  have,  in  and  by 
the  death  and  sufferings,  resurrection,  and  ascension,  of  our  Lord 
and  Saviour  Jesus  Christ." — pages  155,  156, 157. 

"  Till  people  come  to  believe  in  his  spiritual  appearance  by  his 
light  and  grace,  and  truth,  in  our  hearts,  and  to  receive  him  and 
entertain  him,  and  let  him  have  a  place  in  their  souls,  that  he  by  his 
power  may  purge  away  sin  and  transgression ;  while  men  remain  rebel- 
lious and  stubborn,  and  will  not  let  him  in  when  he  stands  and  knocks 
at  the  at  the  door  of  their  hearts,  that  he  come  in  and  sup  with  them, 
and  they  with  him— when  men  rebel  against  his  heavenly  light  with 
them,  and  turn  away  from  his  divine  grace  and  holy  spirit,  and  turn 
the  grace  of  God  into  wantonness,  lascieveousness,  and  men  into 
uncleanness,  drunkenness,  pride,  envy,  malice,  and  bitterness,  and 
into  those  things  that  are  abominable  and  evil  in  the  sight  of  (he 
Lord  ;  these  men  have  no  real  advantage  or  benefit  by  the  death  and 
sufferings  of  our  Lord  Jesus  Christ,  and  the  satisfaction  and  atone- 
ment he  hath  made  for  our  sins,  by  that  one  offering  and  sacrifice  of 
liimself.  And  they  do  not  truly  know  the  blessed  end  and  design  of 
his  appcarence  and  coming  into  the  world:  For  this  purpose  was 
the  Son  of  God  manifested,  that  he  might  destroy  the  works  of  the 
devil;  that  he  might  finish  trangression,  and  make  an  end  of  sin,  and 
bring  in  everlasting  righteousness." 

"  When  we  come  to  believe  in  the  inward  and  spiritual  appear- 
ance of  Christ,  and  to  know  the  work  of  sanctification,  we  cannot 


342 

HAVE  A  SLIGHT  ESTEEM  OF,  NOR  DISBELIEVE  OR  UNDERVALUE,  what 

the  Lord  Jesus  Christ  hath  done  without  us,  in  his  person  ;  for  we 
shall  come  to  find  the  benefit,  gain,  advantage,  and  profit  of  it,  re- 
dounding to  our  souls,  through  that  one  offering,  when  he  offered 
himself,  through  the  eternal  Spirit,  as  a  Lamb  without  spot..  He 
offered  himself  once  for  all,  and  we  have  the  benefit  of  it,  when  we 
come  to  receive  him,  live  in  obedience  to  him,  and  answer  his  re- 
quiring, and  walk  in  the  spirit.  And  then  as  the  apostle  saith,  if 
we  walk  in  the  spirit,  we  shall  not  fulfil  the  lusts  of  the  flesh ;  for 
all  that  is  in  the  world,  the  lust  of  the  flesh,  the  lust  of  the  eyes, 
and  the  pride  of  life,  and  is  not  of  the  Father,  but  is  of  the  world, 
and  the  world  passeth  away,  and  the  lust  thereof,  but  he  that  doth 
the  will  of  God  abideth  forever."— Pages  158,  159.  1694. 


JAMES  PARK. 

*'  Now,  my  friends,  hearken  and  incline  your  ears  from  t;me  to 
time,  unto  what  the  Lord  shall  say.  He  will  speak  peace  unto  his 
people  and  to  his  saints ;  but  let  them  not  return  again  unto  folly. 
Whoever  you  are  that  are  true^  real.  Christians,  you  have  peace 
with  God,  through  Christ  Jesus,  the  peaceable  Saviour,  fre  are 
accepted  of  God,  in  the  Beloved,  and  have  peace  with  God,  in  and 
through  Christ  Jesus,  who  is  the  great  peace -maker  and  Prince  of 
Peace.  It  is  by  his  meritorious  death,  and  sufferings,  and  satisfac- 
tion made  to  Divine  Justice,  that  we  are  reconciled  icnto  God.  I  never 
did  desire  to  hear  any  thing,  Sr  speak  any  thing,  that  had  the  least 
tendency  to  undervalue  the  death,  sufferings,  satisfaction,  mediation 
and  intercession  of  our  Lord  Jesus  Christ;  but  have  always  owned, 
believed,  and  preached  these  great  truths.''^ — Pages  178,  179.  1694. 


FRANCIS  STAMPER, 

In  a  Sermon  preached  at  Devonshire  House,  5th  mo.  Sd,  1594, 
says  thus — 

God  hath  laid  help  upon  one  that  is  mighty,  to  save  to  the  utter- 
most all  that  come  unto  God  by  him. 

"  This  Mighty  one,  that  the  Almighty  Lord  Jehovah  hath  laid 
help  upon  for  man,  is  the  Lord  Jesus  Christ,  the  Son  of  his  love; 
and  they  are  blessed  of  God  that  come  to  partake  of  the  help  that  is 
in  him,  who  said  to  his  disciples  in  the  days  past,  without  me  ye  can 
do  nothing.''^  Friends  this  is  a  deep  and  a  very  near  word  ;  and  it 
stands  us  all  upon  to  consider  whether  we  have  him  or  not  j  for  we  all 


343 

owe  service,  a  duty,  and  a  worship,  to  the  everlasting  God,  and  of 
ourselves  we  cannot  perform  it^  without  the  help  and  assistance  of  his 
beloved  Son,  the  Lord  Jesus  Christ ;  and  the  comfort  of  all  that 
believe  in  him,  is  this,  that  He  is  not  only  able  to  help,  but  willing 
to  help." 

"  And  O  Friends !  what  greater  love  could  the  Lord  God  have  shown 
to  the  lost  sons  of  Adam,  than  to  have  sent  his  Son, '  his  only  begot- 
ten Son,  from  the  bosom  of  his  heavenly  love,  to  redeem  man  up  to 
God  again — to  restore  man  again — and  bring  him  back  again  out  of 
that  alienated  state,  and  out  of  that  undone  condition,  that  He  was 
fallen  into,  by  his  disobedience  and  transgression  against  the 
Lord.  God  hath  laid  help  upon  one  that  is  mighty,  able  to  save. 
Therefore,  children  of  Sion,  look  unto  the  Lord  Jesus  Christ,  that 
mighty  one,  upon  whom  help  is  laid,  in  whom  is  divine  strength  and 
power,  and  from  whom  you  may  have  divine  assistance,  that  we 
may  perform  the  good  which  is  required  at  our  hands,  and  which  is 
incumbent  upon  us,  and  which  we  owe  to  our  Creator — that  we  may 
worship  Him  from  day  to  day,  and  from  one  time  to  another." 


We  shall  conclude  with  the  following  extract  from  a  declaration 
of  the  ancient  faith  of  the  Society  of  Friends,  viz. 

"  Tlie  Primitive  Testimony  of  the  people  called  QiiakerSy  Sfc. 

"  Dear  Friends, — To  have  right  sentiments  of  God  the  great  Au- 
thor of  our  being,  and  of  our  duty  to  him  as  men  and  christian:^,  and 
to  believe,  live  and  act  accordingly,  is  without  doubt  a  matter  of  the 
greatest  consequence  to  us,  respecting  our  happiness  in  this  life,  and 
that  life  which  is  to  come.  And  as  we  fervently  desire  that  this  hap- 
piness  may  be  the  lot  and  portion  of  all  mankind,  and  especially  those 
who  with  us  make  profession  of  the  christian  religion,  and  of  that 
holy  principle  of  grace  and  truth,  which,  through  Jesus  Christ,  is 
given  to  mankind,  for  their  instruction,  help  and  preservation  in  the 
things  of  God,  and  in  the  vvay  of  virtue  and  godliness ;  we  are  at  this 
time  concerned  in  that  love  of  God,  which  seeks  the  good  of  all,  to 
recommend  a  few  necessary  things  to  your  serious  consideration ;  in 
order  that  both  christian  knowledge  and  practice  may  be  maintained 
and  increased  among  us,  as  a  people,  for  the  good  of  ourselves  and 
our  posterity  after  us. 

"  In  the  first  place  then  (not  to  enter  into  the  various  opinions  of 
men  of  nice  speculation  and  curiosity,  which  have  tended  rather  to 
perplex  peoples  minds,  than  to  build  ti)em  up  in  christian  know- 
ledge) these  are  evidently  right  sentiments  of  God,  to  believe  him  to 
be  a  Being  of  infinite  purity  and  goodness,  as  well  as  wisdom  and 
power.  And  therefore  in  order  that  mankind  may  be  acceptable  to 
him,  'tis  necessary  that  they  should  be  pure  also.  And  as  it  is  evi- 
dent that  all  men  have,  more  or  less,  sinned,  and  fallen  short  of  this 
state,  in  order  to  redeem  them  from  it.  and  restore  them  to  his  favour 


344 

and  acceptance,  'tis  necessary  both  that  their  past  sins  should  be  re^ 
mitted  and  forgiven;  and  also  that  they  should  be  washed,  sanctified 
and  purified  from  their  defilements,  v/ithout  which,  men  will  never 
be  made  partakers  of  remission  of  sins  that  are  past,  and  consequent- 
ly of  favour  and  acceptance  with  God. 

"  Now  as  these  things  are  all  that  mankind  wants,  so  God  has 
provided  a  means  for  both  these  ends,  (viz.)  the  Lord  Jesus  Christ, 
in  whose  name,  and  for  whose  sake,  remission  of  sins  that  are  past  is 
preached,  and  reconciliation  unto  God  promised  ;and  for  overcoming 
sin  in  the  lust  of  it,  and  purifying  and  sanctifying  the  hearts  of  men, 
God  through  Jesus  Christ,  offers  to  mankind  the  help  of  his  good  spi- 
rit, as  a  lively  principle  of  virtue,  power  and  efficacy,  for  these  good 
purposes;  So  that  Christianity  is  in  all  respects  a  perfect  institution, 
completely  answering  all  the  ends  of  religion,  which  are  the  glory  of 
God  and  the  happiness  of  mankind.  And  therefore,  in  the  entrance 
of  this  our  friendly  advice,  we  earnestly  recommend  to  you,  that  you 
have  a  reverend  regard  to  the  christian  doctrine  in  e\ery  part  of  it, 
and  that  you  be  humbly  thankful  to  God,  who  in  his  Providence  has 
cast  your  lot  in  such  an  age  and  country,  wherein  the  doctrine  of 
Jesus  Christ  is  publicly  and  freely  preached,  and  the  means  of  salva- 
tion taught  through  him. 

"And  inasmuch  as  the  evidence  or  our  holy  religion  is  such,  both 
from  the  real  excellency  of  it,  as  well  as  the  external  testimonies 
concerning  it,  recorded  in  the  Holy  Scriptures,  which  we  have  the 
greatest  reason  to  believe,  not  only  from  the  credibility  of  the  histo- 
ry, (in  which  there  is  the  completest  evidence  that  can  reasonably 
be  required  of  any  matters  of  fact  at  so  great  distance  of  time)  but 
also,  from  the  inward  testimony  of  the  Holy  Spirit,  sealing  unto  our 
spirits  the  truth  of  the  gospel,  in  that  blessed  experience  of  the  good , 
fruits  and  effects  of  it,  which  is  witnessed  by  all  those  who  sincerely 
apply  their  hearts  to  believe  its  doctrines  and  obey  its  precepts: 
We  therefore  caution  you  to  be  very  watchful  and  careful  how  you 
admit  any  doubts  or  questionings  concerning  it,  in  giving  way  to 
gome  pernicious  notions,  of  late  published  to  the  world,  least  the 
sin  of  unbelief,  in  opposition  to  such  clear  evidence,  should  be  at 
last  charged  upon  such  to  their  utter  confusion  and  condemnation. 
We  request  you  therefore  that  none  be  willingly  ignorant  or  unbe- 
lieving, but  that  all  apply  themselves,  not  only  to  believe  the  great 
saving  truths  of  the  christian  religion,  but  put  in  practice  its  pure 
and  holy  precepts,  which  have  the  truest  tendency  of  any  that  were 
ever  published  to  the  world,  to  the  perfecting  human  nature,  and 
rendering  mankind  holy  and  happy. 

"  Havins;  said  thus  much  of  the  christian  doctrine  and  precepts  in 
general,  we  take  the  liberty  to  put  you  in  remembrance  of  some  par- 
ticulars of  our  belief  and  practice  agreeable  thereto, 

"First,  We  put  you  in  mind  of  our  ancient  and  constant  faith  in 
God  the  Father,  and  in  Jesus  Christ  his  eternal  Son  the  true  God, 
and  in  the  Holy  Spirit,  one  God  blessed  for  ever  more;  and  that  our 
Society  always  did  and  still  do,  acknowledge  the  Holy  Scriptuiesof 
the  Old  and  New  Testament  to  be  given  by  divine  inspiration.  And 
we  earnestly  exhort  you  stedfastly  to  maintain  and  keep  the  same 


345 

faith  pure  and  inviolable.  And  by  all  means  we  pray  you  avoid  the 
corrupt  doctrines  of  deism  and  infidelity,  which  tend  to  irreligion 
and  a  vicious  ungodly  liberty;  a  liberty  not  from  sin,  but  to  sin  and 
wickedness  ;  a  liberty  to  pull  doion  all  rdigiony  and  to  set  up  none 
in  the  stead  thereof,  for  ought  that  yet  appears  to  the  world,  to  the 
shame  and  scandal  of  all  religion,  and  even  of  human  wisdom  and 
nature  itself. 

Secondly,  We  put  you  in  mind  of  our  steadfast  and  constant  tes- 
timony to  the  coming  of  Jesus  Christ  our  Lord  in  the  flesh,  above 
seventeen  hundred  years  ago,  according  to  the  christian  account, 
when  he  was  conceived  by  the  power  of  the  Holy  Ghost,  and  born 
of  the  Virgin  Mary,  and  after  a  life  in  this  world  as  man,  during  the 
space  of  about  three  and  thirty  years,  in  the  three  last  of  which 
years  (which  was  the  time  of  his  ministry)  he  wrought  many  real 
mighty  miracles,  lived  a  most  exemplary  life,  and  taught  a  most 
heavenly  doctrine,  gave  himself  up  unto  the  shameful  death  of  the 
cross,  under  Pontius  Pilate  the  Roman  Governor,  then  in  Judea, 
and  became  a  most  satisfactory  sacrifice  and  propitiation  for  the  sins 
of  the  whole  world,  upon  condition  that  men  sincerely  repent  of 
their  sins  and  truly  turn  to  the  Lord,  by  forsaking  them,  and  amend- 
ing and  reforming  their  lives,  and  receive  him  as  their  Lord  and 
Master,  submitting  themselves  to  the  conduct  of  his  Light  and  Spirit, 
in  their  minds  and  consciences;  who  was  buried  and  rose  again  the 
third  day  from  the  dead  by  the  power  of  the  Father,  and  appeared 
oftentimes  to  his  disciples  after  his  resurrection,  and  gave  them  com- 
mission to  preach  the  gospel  unto  all  nations,  baptizing  them  in,  or 
into  the  name  (that  is  power  and  virtue)  of  the  Father,  Son,  and 
Holy  Ghost,  as  Peter  did  the  first  Gentiles  which  believed,  who 
said,  as  I  began  to  speak  the  Holy  Ghost  fell  on  them,  as  on  us  at 
the  beginning;  then,  said  he,  remembered  I  the  word  of  the  Lord, 
how  that  he  said,  John  indeed  baptized  with  water,  but  ye  shall  be 
baptized  with  the  Holy  Ghost:  He  ascended  into  heaven  about  forty 
days  after  his  resurrection,  and  sat  down  at  the  right  hand  of  God 
the  Father,  making  intercession  for  men,  and  giving  gifts  to  them, 
yea  to  the  rebellious  also,  that  he  by  the  sanctifying  virtue  of  these 
gifts  might  prepare  their  hearts  for  himself,  to  dwell  among  them 
and  in  them  by  his  most  Holy  Spirit :  And  from  heaven  he  shall 
come  to  judge  the  living  and  the  dead,  in  the  great  and  general  day 
of  judgment,  when  all  that  are  in  the  graves  siiall  hear  his  voice  and 
come  forth,  they  that  have  done  good  to  the  resurrection  of  life 
(eternal)  and  they  that  have  done  evil  to  the  resurrection  of  damna- 
tion. And  all  these  doctrines  we  profess  according  to  the  plain 
literal  sense  of  the  Holy  Scriptures,  which  therefore  we  earnestly 
exhort  you  steadfastly  to  believe,  and  zealously  to  maintain  to  the 
very  end  of  your  lives,  notwiliistanding  all  the  opposition  and  cun- 
ning craftiness  of  deists  and  infidels  who  lie  in  wait  to  deceive  you, 
men  of  corrupt  minds,  and  reprobate,or  of  no  judgment,  concerning 
the  faith. 

"  Thirdly,  We  put  you  in  mind,  that  our  friends  from  the  begin- 
ning, have  constantly  held  and  maintained,  that  according  to  the 
Holy  Scriptures,  Christ  Jesus  our  Lord,  the  Eternal  Word,  and 

Xx 


346 

Wisdom  of  God,  is  the  true  Light  (called  so  on  account  of  his  di* 
vine  excellency),  who  enlighteneth  every  man  that  cometh  into  the 
world,  John  i/9.  with  a  Light  or  Gift,  of  his  own  Nature,  the  Life 
in  him  being  the  Light  of  men,  John  i.  4.  and  therefore  superior  to, 
and  distinct  from  the  more  human  light  of  our  natural  faculties  ; 
because  it  is  no  constituent  part  of  men,  as  creatures,  but  purely 
the  gift  of  God,  superadded  to  them  by  Jesus  Christ,  for  their  infor- 
mation and  assistance,  in  matters  of  religion,  regarding  the  favour 
of  God  and  their  eternal  salvation. 

"  And  therefore  believe  them  not.  who  tell  you,  there  is  no  need  of 
the  grace  or  help  of  Jesus  Christ  to  deliver  you  from  the  bondage 
and  corruption  of  your  depraved  and  sinful,  because  fallen,  nature  ; 
but  that  you  are  self-sufficient,  or  able  of  yourselves,  alone  to  save 
yourselves,  without  the  assistance  of  Jesus  Christ,  or  his  grace, 
which  doctrine  he,  of  his  infinite  mercy,  preserve  us  all  from,  as  be- 
ing inconsistent  with,  and  destructive  of  true  religion  ;  and  teach 
both  you  and  us,  and  all  men,  to  abstract  our  thoughts  frequently, 
but  especially  in  our  solemn  meetings,  from  all  worldly  things,  and 
earthly  ideas,  to  attend  devoutly  and  sincerely,  on  the  teaching  and 
guidance  of  this  heavenly  principle,  and  gift  of  God,  through  Jesus 
Christ,  his  beloved  Son,  our  Lord,  to  know  and  witness  his  blessed 
work  of  regeneration;  which  none  can  know  and  witness  without 
him  and  his  help,  mortifying  our  sensual  and  sinful  appetites  and 
actions,  called  in  the  sacred  writings,  the  deeds  of  the  body,  that 
we  may  live  eternally,  and  raising  in  us  heavenly  desires,  and  bring- 
ing forth  in  us  holy  actions,  since  without  holiness,  no  man  shall 
see  the  Lord. 

"  And  therefore  we  beseech  all  those  who  make  profession  with 
us,  of  the  excellency  and  sufficiency  of  this  divine  principle  and 
salutary  grace,  which  during  the  time  of  God's  kind  visitations  to  the 
souls  of  men,  is  always  near  to  them,  to  help  them,  by  the  strength 
thereof  to  keep  their  hearts  and  minds  in  the  knowledge  and  love  of 
God,  from  wandering  from  it ;  in  a  stayed  state  on  God,  especially 
in  our  solemn  assemblies,  for  this  is  worshipping  him  in  spirit  and 
truth,  as  our  Saviour  taught,  John  iv.  23.  This  is  the  way  to  have  our 
hearts  washed  from  wickedness,  airiness,  and  wantonness,  and  in- 
stead thereof,  to  have  Christ  formed  in  us.  Gal.  iv.  19.  and  to  be 
blessed  with  those  habits  of  virtue  and  piety,  which  are  necessary 
for  rendering  us  children  of  God,  and  qualifying  us  for  heirs  of 
heaven. 

*'  Fourthly,  We  stir  you  up  by  way  of  remembrance,  that  on  our 
first  becoming  a  separate  people,  for  the  service  of  God  from  other 
societies,  our  primitive  Friends  were  very  remarkable  for  their  up- 
rightness and  honesty,  in  commerce  and  converse;  they  were  very 
exact  in  performing  their  words  and  promises,  without  shuffling  and 
evasive  excuses,  and  insincere  dealings,  to  the  credit  and  reputa- 
tion of  the  Society  ;  much  less  did  they  by  wheedling  and  deceitful 
pretences,  involve  themselves  in  a  multitude  of  things  and  affairs, 
which  they  had  not  understanding  and  stock  of  their  own  to  ma- 
nage ;  and  contract  great  debts  which  they  knew  they  were  not 
able  to  pay,  and  thereby  impose  upon,  and  cheat  their  honest  neigh- 


347 

bours,  under  sanctified  pretences  of  religion  and  holiness  ;  which 
abominations,  we  find  ourselves  obliged  to  solemnly  testify  against." 
It  thus  concludes, 

"  And  now,  Brethren,  we  commend  you  to  God,  and  to  the  word 
of  his  grace,  which  is  able  to  build  you  up,  and  give  you  an  inheri- 
tance among  all  them  which  are  sanctified,  through  faith,  in  our 
Lord  Jesus  Chiist. 

<'  Published  at  our  Men's  Meeting,  in  the  city  of  Bristol,  the  3d 
of  the  nth  month,  1731.  And  at  their  appointment,  signed  on  their 
behalf.  ALEX.  ARSCOTT." 


Notwithstanding  considerable  care  has  been  taken  in  examining  the  sheets, 
we  regret  to  find  that  some  typographical  errors  have  escaped  notice.  Though 
none  of  them  materially  affect  the  sense,  yet  we  have  thought  it  best  to  col- 
lect them  as  an  Errata. 
Page   6,  hne  13  from  the  bottom,  omit  in  before  writing: 

24,  6  insert  that,  between  station  and  he. 
"  18  from  the  top,  all  from  rend  from  all. 

25,  4  for  created  fesh  re^d  created  from  the  earth 
"  7                          for  are  we  all  to  have  read  we  all  have. 

"  12  from  the  bottom,  insert  o/ before  it. 

27,  9  for  252  read  250. 

28,  16  from  the  top,  for  this  truth  read  his  truth. 
"  18                           omit  «/0M  before  a«oiAer. 

"  22                           for  spiritual  read  a  spiritual. 

33,  1  from  bottom,  for  of  read  -with. 

42,  26                         insert  two  before  points. 
22                        for  Vol.  II.  read  Vol.  I. 

54,  22                         for  it  thus  read  it  is  thus. 

58,  23                         for  to  read  ^^nto. 

"  25                         for  them  read  whom. 

60,  18  from  top,  read  into  for  mito. 

66,  12                   omit  the  word  own. 

73,  4                   for  collected  read  collated. 

85,  32  for  page  77  read  page  79. 

86,  16  i'or  givins;- a  re'dd  givitig  us  a. 
88,  13  for  lig-ht  is  one  read  lis^ht  one. 
90,  27                    for  description  read  discussion. 

93,  25                   after  himself  insert  or  self  condemned. 

103,  bottom  line,  for  si?i  read  sins. 

105,  14  from  the  bottom,  for  when  read  where. 

123,  6  from  the  top,  for  in  read /or. 

129,  19  from  the  bottom,  for  God  read  God's. 

130,  17  for  sacrifce  read  sacrifices. 

132,  11  from  the  top,  for  man  out  oyread  man  from  out  of. 

133,  11  from  the  bottom,  for  the  High  Priest  read  tfieir  High  Priest. 

134,  18  from  the  top,  for  delighteth  read  delighted. 
1j6,  15                         omit  that. 

141,  10                        for  page  118  read  page  121, 

151,  15                         for  whe7i  read  where. 

156,  2  from  the  bottom,  omit  the  before  reading. 

161,  11  from  the  top,  for  all  calumnies  read  all  the  calumnies. 

170,  21                         for  Baptists  read  liaptist. 

"  28                         for  opinions  read  opiriion. 

"  5  from  the  bottom,  for  the  Scriptures  read  Scriptures. 

171  16                                 for  so  confine  read  so  to  confine. 

189  19                                 for  salvatio7i  read  salutation. 

194  6  from  the  top,  fcr  page  147  read  page  145. 

196  13  from  the  bottom,  for  hold  read  held. 

200  6                                 for  ivhole  world  read  world. 

227  3  from  the  top,  for  the  two  opponents  read  two  opponents 

230  10  from  bottom,  for  within  one  read  witfdn  the  one. 

"  9                          for  the  the  other  read  the  other. 

238  16  from  the  top,  for  this  read  the. 

240  12  from  the  bottom,  for  this  Society  read  the  Society. 

245  19  from  the  top,  for  Spirit  read  the  Spirit. 

255  2  from  ijottom,  for  three  what,  read  what  three. 


